‫ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ‬

‫ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ‪ -‬ﻏﺯﺓ‬

‫ﻋﻤﺎﺩﺓ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ‬
‫ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪ -‬ﻗﺴﻡ ﻋﻠﻡ ﺍﻟﻨﻔﺱ‬

‫‪‬‬
‫‪ ‬‬
‫‪‬‬

‫‪‬‬
‫ﺃﻨﻴﺱ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﻘﻴﻼﻥ ﺃﺒﻭ ﺸﻤﺎﻟﺔ‬

‫‪ ‬‬

‫ﺍﻟﺩﻜﺘﻭﺭ ‪ /‬ﺴﺎﻤﻲ ﻋﻭﺽ ﺃﺒﻭ ﺍﺴﺤﻕ‬

‫ﺭﺴﺎﻟﺔ ﻤﻘﺩﻤﺔ ﻟﻘﺴﻡ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺒﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻓﻲ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ‬

‫ﻜﻤﺘﻁﻠﺏ ﺘﻜﻤﻴﻠﻲ ﻟﻨﻴل ﺩﺭﺠﺔ ﺍﻟﻤﺎﺠﺴﺘﻴﺭ ﻓﻲ ﻋﻠﻡ ﺍﻟﻨﻔﺱ‬

‫ﻴﻨﺎﻴﺭ ‪2002‬ﻡ‬ ‫ﺸﻭﺍل‪1422 /‬ﻫـ‬

 ‫ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ‬

‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪:‬‬

‫‪ ‬ﻭﻳ‪‬ﺴ‪‬ﺄَﻟُﻮﻧَﻚ ﻋ‪‬ﻦِ ﺍﻟْﻴ‪‬ﺘَﺎﻣ‪‬ﻰ ﻗُﻞْ ﺇِﺻ‪‬ﻼﺡ‪ ‬ﻟَﻬ‪‬ﻢ‪ ‬ﺧ‪‬ﻴ‪‬ﺮ‪، ‬‬

‫ﻭ‪‬ﺇِﻥ‪ ‬ﺗُﺨَﺎﻟ‪‬ﻄُﻮ‪‬ﻫ‪‬ﻢ‪ ‬ﻓَﺈِﺧ‪‬ﻮ‪‬ﺍﻧُﻜُﻢ ‪ ..‬‬

‫ﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ‬

‫ﻭﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪:‬‬

‫" ﻣـﻦ ﺿـﻢ ﻳﺘﻴﻤـﺎً ‪ ،‬ﻓﻜـﺎﻥ ﰲ ﻧﻔﻘﺘﻪ ﻭﻛﻔﺎﻩ ﻣﺆﻧﺘﻪ ‪ ،‬ﻛﺎﻥ ﻟﻪ‬

‫ﺣﺠﺎﺑﺎً ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ … "‬

‫ﺼﺩﻕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬
  

 
 
 
 
 
 
 
 

‫ﺃﻫﺪﻱ ﻫﺬﺍ ﺍﳉﻬﺪ ﺍﳌﺘﻮﺍﺿﻊ‬

" ‫ ﻋﻠﻴﻪ ﺗﻮﻛﻠﺖ ﻭﻋﻠﻴﻪ ﻓﻠﻴﺘﻮﻛﻞ ﺍﳌﺘﻮﻛﻠﻮﻥ‬، ‫" ﻭﻣﺎ ﺗﻮﻓﻴﻘﻲ ﺇﻻ ﺑﺎ‬

‫ﺼﺩﻕ ﺍﷲ ﺍﻟﻌﻅﻴﻡ‬

‫ﺍﻟﺒﺎﺤﺙ‬
‫ﺃﻨﻴﺱ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺃﺒﻭ ﺸﻤﺎﻟﺔ‬


 ‫‪ ‬‬
‫‪‬‬
‫ﺍﻟﺤﻤﺩ ﷲ ﺤﻤﺩ ﺍﻟﺸﺎﻜﺭﻴﻥ ﻋﻠﻰ ﻨﻌﻤﻪ ﺍﻟﺘﻲ ﻻ ﺘﺤﺼﻰ ﻭﺁﻻﺌﻪ ﺍﻟﺘﻲ ﻻ ﺘﻔﻨـﻰ " ﻭﺇﻥ ﺘﻌـﺩﻭﺍ‬
‫ﻨﻌﻤﺔ ﺍﷲ ﻻ ﺘﺤﺼﻭﻫﺎ " ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺨﻴﺭ ﻤﻌﻠﻡ ﻟﻠﺒﺸﺭ ﻤﺤﻤﺩ ﺭﺴﻭل ﺍﷲ ﺍﻟﺫﻱ ﺃﺭﺴـﻠﻪ‬
‫ﺭﺒﻪ ﺭﺤﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻥ ﻫﺎﺩﻴﺎﹰ ﻭﻤﺒﺸﺭﺍﹰ ﻭﻨﺫﻴﺭﺍﹰ ‪.‬‬

‫ﺃﻤﺎ ﺒﻌﺩ ‪:‬‬

‫ﻓﺒﻌﺩ ﺃﻥ ﻭﻓﻘﻨﻲ ﺍﷲ ﻋﺯ ﻭﺠل ﻹﺘﻤﺎﻡ ﻫﺫﺍ ﺍﻟﺠﻬﺩ ﺍﻟﻤﺘﻭﺍﻀﻊ ‪ ،‬ﻭﺍﻟﺨﻁﻭﺓ ﺍﻷﻭﻟﻰ ﻨﺤﻭ ﺁﻓـﺎﻕ‬
‫ﺍﻟﻌﻠﻡ ﺍﻟﻭﺍﺴﻊ ‪ ،‬ﻓﺈﻨﻨﻲ ﺃﺘﻘﺩﻡ ﺒﺠﺯﻴل ﺍﻟﺸﻜل ﻭﺍﻟﺘﻘﺩﻴﺭ ﻟﻜل ﻤﻥ ﺴﺎﻫﻡ ﻓـﻲ ﺇﻨﺠـﺎﺯ ﻫـﺫﻩ ﺍﻟﺭﺴـﺎﻟﺔ‬
‫ﺍﻟﻤﺘﻭﺍﻀﻌﺔ ﻭﺃﺨﺹ ﺒﺎﻟﺫﻜﺭ ﺍﻟﺩﻜﺘﻭﺭ ﺍﻟﻔﺎﻀل ‪ /‬ﺴﺎﻤﻲ ﻋﻭﺽ ﺃﺒﻭ ﺇﺴﺤﺎﻕ ﺍﻟﺫﻱ ﺍﺤﺘـﻀﻥ ﻫـﺫﻩ‬
‫ﺍﻟﺭﺴﺎﻟﺔ ﻤﻥ ﺒﺩﺍﻴﺘﻬﺎ ‪ ،‬ﻭﺭﻋﺎﻫﺎ ﺤﺘﻰ ﺒﺎﻨﺕ ﺒﺸﻜﻠﻬﺎ ﻭﺠﻭﻫﺭﻫﺎ ﺍﻟﻨﻬﺎﺌﻲ ‪ ،‬ﻭﻻ ﺃﻨﺴﻰ ﺃﻋﺯ ﻤﻥ ﺸـﺎﺭﻙ‬
‫ﻓﻲ ﺍﻟﺘﺭﺠﻤﺔ ‪ -‬ﻤﻥ ﻭﺇﻟﻰ ﺍﻹﻨﺠﻠﻴﺯﻴﺔ ‪ -‬ﻭﺍﻟﺩﻱ ﺍﻟﻌﺯﻴﺯ ﺍﻷﺴﺘﺎﺫ ‪ /‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﻋﻘﻴﻼﻥ ﺃﺒﻭ ﺸﻤﺎﻟﺔ‬
‫‪ ،‬ﻜﻤﺎ ﻭﺃﺘﻭﺠﻪ ﺒﺎﻟﺸﻜﺭ ﻭﺍﻟﺘﻘﺩﻴﺭ ﻟﻠﻘﺎﺌﻤﻴﻥ ﻋﻠﻰ ﻫﺫﺍ ﺍﻟﺼﺭﺡ ﺍﻟﺸﺎﻤﺦ ‪ -‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺭﺌﺎﺴـﺔ‬
‫ﻭﺇﺩﺍﺭﺓ ﻭﻋﺎﻤﻠﻴﻥ ‪ ،‬ﻭﺍﻟﻌﺎﻤﻠﻴﻥ ﻓﻲ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺃﺨﺹ ﺒﺎﻟﺫﻜﺭ ﺍﻷﺴﺎﺘﺫﺓ ﻓـﻲ ﻗـﺴﻡ ﻋﻠـﻡ ﺍﻟـﻨﻔﺱ‬
‫ﻭﺨﺎﺼﺔ ﺍﻟﺩﻜﺘﻭﺭ ‪ /‬ﻋﺎﻁﻑ ﺍﻷﻏﺎ ﺭﻤﺯ ﺍﻟﻌﻁﺎﺀ‪ ،‬ﻭﺍﻟﺩﻜﺘﻭﺭ ﻤﺤﻤﺩ ﺍﻟﺤﻠﻭ ‪ ،‬ﻭﺍﻟﺩﻜﺘﻭﺭﺓ ﺴـﻨﺎﺀ ﺃﺒـﻭ‬
‫ﺩﻗﺔ ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻟﺩﻜﺘﻭﺭ‪ /‬ﻨﻅﻤﻲ ﺃﺒﻭ ﻤﺼﻁﻔﻰ ﺍﻟﺫﻱ ﺃﺒﺩﻯ ﻤﻼﺤﻅﺎﺘﻪ ﺍﻟﻘﻴﻤﺔ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺭﺴﺎﻟﺔ ‪.‬‬
‫ﻜﻤﺎ ﻻ ﺃﻨﺴﻰ ﺍﻷﺨﻭﺓ ﺍﻟﻤﺴﺌﻭﻟﻴﻥ ﻭﺍﻟﻌﺎﻤﻠﻴـﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴـﺼﻠﻭﻥ‬
‫ﻟﻴﻠﻬﻡ ﺒﻨﻬﺎﺭﻫﻡ ﻟﺭﺴﻡ ﺒﺴﻤـﺔ ﺃﻭ ﻤﺴـﺢ ﺩﻤﻌﺔ ﻋـﻥ ﻫﺅﻻﺀ ﺍﻷﻴﺘﺎﻡ ﻭﻻ ﺃﻨـﺴﻰ ﺃﺨـﻲ ﻭﺯﻤﻴﻠـﻲ‬
‫ﺍﻷﺴﺘﺎﺫ ‪ /‬ﻨﺎﻓﺫ ﺃﺒﻭ ﺨﺎﻁﺭ ﺍﻟﺫﻱ ﺘﻔﻀـل ﻤﺸﻜﻭﺭﺍﹰ ﺒﺎﺴﺘﺨـﺭﺍﺝ ﺍﻟﻨﺘـﺎﺌﺞ ﺍﻹﺤـﺼﺎﺌﻴﺔ ﻟﻠﺩﺭﺍﺴـﺔ‪،‬‬
‫ﻭﺍﻷﺥ ‪ /‬ﻫﺎﻨﻲ ﺍﻟﺼﻭﺹ ﺍﻟﺫﻱ ﻗﺎﻡ ﺒﻁﺒﺎﻋﺘﻬﺎ ‪ ،‬ﻭﻜل ﺍﻟﺸﻜﺭ ﻭﺍﻟﺘﻘﺩﻴﺭ ﻟﻜل ﻤﻥ ﺴﺎﻫﻡ ﻭﻟﻭ ﺒﻜﻠﻤـﺔ ﺃﻭ‬
‫ﻨﺼﻴﺤﺔ ﺃﻭ ﺩﻋﺎﺀ ﻓﻲ ﻅﻬﺭ ﺍﻟﻐﻴﺏ ﺤﺘﻰ ﺒﺎﻨﺕ ﺒﺤﻠﺘﻬﺎ ﺍﻟﻨﻬﺎﺌﻴﺔ ‪.‬‬

‫" ﻭﻤﻥ ﻴﺸﻜﺭ ﻓﺈﻨﻤﺎ ﻴﺸﻜﺭ ﻟﻨﻔﺴﻪ "‬

‫ﺍﻟﺒﺎﺤﺙ‬

‫ﺃﻨﻴﺱ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺃﺒﻭ ﺸﻤﺎﻟﺔ‬

 ‫‪ ‬‬
‫‪ ‬‬ ‫‪ ‬‬
‫‪9-1‬‬ ‫ﺍﻟﻔﺼل ﺍﻷﻭل ‪ :‬ﺨﻠﻔﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪2‬‬ ‫‪ −‬ﻤﻘﺩﻤﺔ‬
‫‪5‬‬ ‫‪ −‬ﻤﺸﻜﻠﺔ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪6‬‬ ‫‪ −‬ﺃﻫﺩﺍﻑ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪6‬‬ ‫‪ −‬ﺃﻫﻤﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪7‬‬ ‫‪ −‬ﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪8‬‬ ‫‪ −‬ﺤﺩﻭﺩ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪70-10‬‬ ‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻨﻲ ‪ :‬ﺍﻹﻁﺎﺭ ﺍﻟﻨﻅﺭﻱ‬
‫‪11‬‬ ‫ﺃﻭﻻﹰ ‪ /‬ﺍﻟﺘﻭﺍﻓﻕ‬
‫‪11‬‬ ‫‪ −‬ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻜﻴﻑ‬
‫‪12‬‬ ‫‪ −‬ﺘﻌﺭﻴﻔﺎﺕ ﻟﻠﺘﻭﺍﻓﻕ‬
‫‪16‬‬ ‫‪ −‬ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﻔﺴﺭﺓ ﻟﻠﺘﻭﺍﻓﻕ‬
‫‪23‬‬ ‫‪ −‬ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺅﺜﺭﺓ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ‬
‫‪27‬‬ ‫‪ −‬ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﻭﻤﺠﺎﻻﺘﻪ‬
‫‪28‬‬ ‫ﺃﻭﻻﹰ ‪ :‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‬
‫‪30‬‬ ‫ﺜﺎﻨﻴﺎﹰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫‪35‬‬ ‫ﻤﺅﺸﺭﺍﺕ ﻭﻤﻅﺎﻫﺭ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻭﺍﻓﻘﻴﺔ‬ ‫‪−‬‬
‫‪39‬‬ ‫ﻤﺤﻜﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ‬ ‫‪−‬‬
‫‪43‬‬ ‫ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺅﺜﺭﺓ ﻓﻴﻪ‬ ‫‪−‬‬
‫‪45‬‬ ‫ﺍﻟﺤﻴل ﺍﻟﺘﻭﺍﻓﻘﻴﺔ‬ ‫‪−‬‬
‫‪52‬‬ ‫ﺩﻭﺭ ﺍﻷﺴﺭﺓ ﻓﻲ ﺇﺤﺩﺍﺙ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ‬ ‫‪−‬‬
‫‪56‬‬ ‫ﺃﺜﺭ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻋﻠﻰ ﺍﻷﻁﻔﺎل‬ ‫‪−‬‬

‫‪57‬‬ ‫ﺜﺎﻨﻴﺎﹰ ‪ /‬ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ‬

‫‪58‬‬ ‫‪ −‬ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﻨﺔ‬
‫‪60‬‬ ‫‪ −‬ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺍﻹﺴﻼﻡ‬
‫‪63‬‬ ‫‪ −‬ﺤﺎﺠﺎﺕ ﺍﻷﻴﺘﺎﻡ‬
‫‪64‬‬ ‫‪ −‬ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺩﻭﻟﻲ‬

‫ﺃ‬
‫‪ ‬‬ ‫‪ ‬‬
‫‪66‬‬ ‫ﺜﺎﻟﺜﺎﹰ ‪ /‬ﺃﺴﺎﻟﻴﺏ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﻤﺅﺴﺴﺎﺘﻬﺎ‬
‫‪68‬‬ ‫‪ −‬ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺤﻠﻴﺔ‬
‫‪104-72‬‬ ‫ﺍﻟﻔﺼل ﺍﻟﺜﺎﻟﺙ ‪ :‬ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ‬
‫‪73‬‬ ‫ﺃﻭﻻﹰ‪ :‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻟﺘﻨﺸﺌﺔ‬
‫‪82‬‬ ‫ﺜﺎﻨﻴﺎﹰ ‪ :‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻜﻴﻑ‬
‫‪89‬‬ ‫ﺜﺎﻟﺜﺎﹰ ‪ :‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ‬
‫‪102‬‬ ‫‪ −‬ﺘﻌﻠﻴﻕ ﻋﺎﻡ ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ‬
‫‪104‬‬ ‫‪ −‬ﻓﺭﻭﺽ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪122-105‬‬ ‫ﺍﻟﻔﺼل ﺍﻟﺭﺍﺒﻊ ‪ :‬ﺇﺠﺭﺍﺀﺍﺕ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪106‬‬ ‫ﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ‬ ‫‪−‬‬

‫‪106‬‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻷﺼﻠﻲ ﻟﻠﺩﺭﺍﺴﺔ‬ ‫‪−‬‬

‫‪107‬‬ ‫ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ‬ ‫‪−‬‬
‫‪108‬‬ ‫ﺃﺩﺍﺓ ﺍﻟﺩﺭﺍﺴﺔ‬ ‫‪−‬‬

‫‪138-123‬‬ ‫ﺍﻟﻔﺼل ﺍﻟﺨﺎﻤﺱ ‪ :‬ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻭﺘﻔﺴﻴﺭﻫﺎ‬

‫‪124‬‬ ‫‪ −‬ﻨﺘﻴﺠﺔ ﺍﻟﻔﺭﺽ ﺍﻷﻭل ﻭﺘﻔﺴﻴﺭﻩ‬
‫‪130‬‬ ‫‪ −‬ﻨﺘﻴﺠﺔ ﺍﻟﻔﺭﺽ ﺍﻟﺜﺎﻨﻲ ﻭﺘﻔﺴﻴﺭﻩ‬
‫‪133‬‬ ‫‪ −‬ﻨﺘﻴﺠﺔ ﺍﻟﻔﺭﺽ ﺍﻟﺜﺎﻟﺙ ﻭﺘﻔﺴﻴﺭﻩ‬
‫‪135‬‬ ‫‪ −‬ﻨﺘﻴﺠﺔ ﺍﻟﻔﺭﺽ ﺍﻟﺭﺍﺒﻊ ﻭﺘﻔﺴﻴﺭﻩ‬
‫‪142-139‬‬ ‫ﺍﻟﻔﺼل ﺍﻟﺴﺎﺩﺱ ‪ :‬ﺍﻟﺘﻭﺼﻴﺎﺕ ﻭﺍﻟﻤﻘﺘﺭﺤﺎﺕ‬
‫‪140‬‬ ‫‪ −‬ﺘﻭﺼﻴﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ‬
‫‪142‬‬ ‫‪ −‬ﻤﻘﺘﺭﺤﺎﺕ ﻟﺩﺭﺍﺴﺎﺕ ﻤﺴﺘﻘﺒﻠﻴﺔ‬
‫‪153-145‬‬ ‫ﺍﻟﻤﺭﺍﺠﻊ‬
‫‪146‬‬ ‫‪ −‬ﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻌﺭﺒﻴﺔ‬
‫‪153‬‬ ‫‪ −‬ﺍﻟﻤﺭﺍﺠﻊ ﺍﻷﺠﻨﺒﻴﺔ‬
‫‪170-155‬‬ ‫ﺍﻟﻤﻼﺤﻕ‬

‫ﺏ‬
 ‫‪ ‬‬

‫‪ ‬‬ ‫‪ ‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 1‬ﻴﻭﻀﺢ ﺃﻋﺩﺍﺩ ﻭﻨﺴﺏ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻭﺍﻷﻁﻔـﺎل‬ ‫‪−‬‬
‫‪68‬‬
‫ﺤﺴﺏ ﺍﻟﻤﺤﺎﻓﻅﺎﺕ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪- 2‬ﺃ ( ﻴﺒﻴﻥ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﻗﻁـﺎﻉ ﻏـﺯﺓ ﻭﻋـﺩﺩ‬ ‫‪−‬‬
‫‪106‬‬
‫ﺍﻷﻁﻔﺎل‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪-2‬ﺏ( ﻴﺒﻴﻥ ﻋﺩﺩ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘـﺎﻡ ﺍﻟـﺫﻴﻥ ﻴﺩﺭﺴـﻭﻥ ﻓـﻲ‬ ‫‪−‬‬
‫‪107‬‬
‫ﻤﺩﺍﺭﺱ ﻋﺎﻤﺔ‬
‫‪108‬‬ ‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 3‬ﻴﺒﻴﻥ ﺃﻨﻭﺍﻉ ﺍﻷﺒﻌﺎﺩ ﻭﺍﻷﺭﻗﺎﻡ ﺍﻟﺨﺎﺼﺔ ﺒﻬﺎ‬ ‫‪−‬‬

‫ﺠﺩﻭل ﺭﻗـﻡ ) ‪ ( 4‬ﻴﺒﻴﻥ ﺍﻟﺘﻌﺩﻴﻼﺕ ﺍﻟﺘﻲ ﺃﺠﺭﺍﻫﺎ ﺍﻟﻨﺠﺎﺭ ﻭﺍﻟﺘـﻲ ﺃﺠﺭﺍﻫـﺎ‬ ‫‪−‬‬
‫‪11‬‬
‫ﺍﻟﺒﺎﺤﺙ ﻋﻠﻰ ﺍﻻﺴﺘﺒﺎﻨﺔ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 5‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺎﺕ ﻓﻘـﺭﺍﺕ ﻤﻘﻴـﺎﺱ‬ ‫‪−‬‬
‫‪115-112‬‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 6‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠـﺎﺕ ﺍﻟﻁﻠﺒـﺔ ﻋﻠـﻰ‬ ‫‪−‬‬
‫‪116‬‬
‫ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 7‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠـﺎﺕ ﺍﻟﻁﻠﺒـﺔ ﻋﻠـﻰ‬ ‫‪−‬‬
‫‪117‬‬
‫ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 8‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠـﺎﺕ ﺍﻟﻁﻠﺒـﺔ ﻋﻠـﻰ‬ ‫‪−‬‬
‫‪118‬‬
‫ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 9‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠـﺎﺕ ﺍﻟﻁﻠﺒـﺔ ﻋﻠـﻰ‬ ‫‪−‬‬
‫‪118‬‬
‫ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 10‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺎﺕ ﺍﻟﻁﻠﺒـﺔ ﻋﻠـﻰ‬ ‫‪−‬‬
‫‪119‬‬
‫ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 11‬ﻴﺒﻴﻥ ﻤﺼﻔﻭﻓﺔ ﺍﺭﺘﺒﺎﻁ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‬ ‫‪−‬‬
‫‪120‬‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 12‬ﻴﺒﻴﻥ ﺼﺩﻕ ﺍﻟﻤﻘﺎﺭﻨﺔ ﺍﻟﻁﺭﻓﻴﺔ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﺨﺘﺒﺎﺭ ﻤﺎﻥ ‪-‬‬ ‫‪−‬‬
‫‪121‬‬
‫ﻭﻴﺘﻨﻲ ‪U‬‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 13‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻟﺜﺒﺎﺕ ﻟﻠـﺼﻭﺭﺓ ﺍﻟﻨﻬﺎﺌﻴـﺔ ﻟﻤﻘﻴـﺎﺱ‬ ‫‪−‬‬
‫‪122‬‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺃﺒﻌﺎﺩﻩ ﺍﻟﻤﺨﺘﻠﻔﺔ ﺒﻁﺭﻴﻘﺔ ﺃﻟﻔﺎ ﻜﺭﻭﻨﺒﺎﺥ‬

‫ﺝ‬
‫‪ ‬‬ ‫‪ ‬‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 14‬ﻴﺒﻴﻥ ﺘﺤﻠﻴل ﺩﺭﺠﺎﺕ ﺍﻷﻁﻔﺎل ﻋﻠﻰ ﻤﻘﻴـﺎﺱ ﺍﻟﺘﻭﺍﻓـﻕ‬ ‫‪−‬‬
‫‪124‬‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺤﺴﺏ ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 15‬ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁ ﺍﻟﺤﺴﺎﺒﻲ ﻭﺍﻻﻨﺤﺭﺍﻑ ﺍﻟﻤﻌﻴـﺎﺭﻱ ﻟـﺩﺭﺠﺎﺕ‬ ‫‪−‬‬
‫‪125‬‬
‫ﺃﻁﻔﺎل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺜﻼﺜﺔ ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 16‬ﻴﺒﻴﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻤﺩﻯ ﺘـﻭﻜﻲ ﺍﻟﻤﻌﻴـﺎﺭﻱ ﺒـﻴﻥ‬ ‫‪−‬‬
‫‪126‬‬
‫ﺃﺯﻭﺍﺝ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺜﻼﺜﺔ ﻟﻠﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 17‬ﻴﺒﻴﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻤﺩﻯ ﺘـﻭﻜﻲ ﺍﻟﻤﻌﻴـﺎﺭﻱ ﺒـﻴﻥ‬ ‫‪−‬‬
‫‪127‬‬
‫ﺃﺯﻭﺍﺝ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺜﻼﺜﺔ ﻟﻠﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 18‬ﻴﺒﻴﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻤﺩﻯ ﺘـﻭﻜﻲ ﺍﻟﻤﻌﻴـﺎﺭﻱ ﺒـﻴﻥ‬ ‫‪−‬‬
‫‪127‬‬
‫ﺃﺯﻭﺍﺝ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺜﻼﺜﺔ ﻟﻠﺒﻌﺩ ﺍﻷﺴﺭﻱ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 19‬ﻴﺒﻴﻥ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻤﺩﻯ ﺘـﻭﻜﻲ ﺍﻟﻤﻌﻴـﺎﺭﻱ ﺒـﻴﻥ‬ ‫‪−‬‬
‫‪128‬‬
‫ﺃﺯﻭﺍﺝ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺜﻼﺜﺔ ﻟﻠﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ (20‬ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓـﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴـﺔ‬ ‫‪−‬‬
‫‪131‬‬ ‫ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﻤﺠﻤﻭﻋﺘﻲ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺨـﺎﺹ‬ ‫ﻭﻗﻴﻤﺔ ﺍﺨﺘﺒﺎﺭ ﺕ‬
‫ﻭﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 21‬ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴـﺔ‬ ‫‪−‬‬
‫‪134‬‬ ‫ﻭﻗﻴﻤﺔ ﺍﺨﺘﺒﺎﺭ ﺕ ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﻤﺠﻤـﻭﻋﺘﻲ‬
‫ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺎﺱ‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 22‬ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﻭﻗﻴﻤـﺔ‬ ‫‪−‬‬
‫‪136‬‬
‫ﺍﺨﺘﺒﺎﺭ ﺕ ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻋﻠﻰ ﺍﻟﻤﻘﻴﺎﺱ‬

‫ﺩ‬
 ‫ﻤﻠﺨﺹ ﺍﻟﺩﺭﺍﺴﺔ ﺒﺎﻟﻌﺭﺒﻴﺔ‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻨـﺩ‬
‫ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻭﻓﻘﺎﹰ ﻷﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻠﻘﻭﻨﻬﺎ ﻤﻥ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ ‪.‬‬

‫ﻭﻗﺩ ﺘﻡ ﺍﺨﺘﻴﺎﺭ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺒﺎﻟﻎ ﻋﺩﺩﻫﺎ )‪ (169‬ﻁﻔﻼﹰ ﻴﺘﻴﻤﺎﹰ ﻤـﻥ ﻤﺅﺴـﺴﺎﺕ ﺭﻋﺎﻴـﺔ‬
‫ﺍﻷﻴﺘﺎﻡ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ ﻭﻫﻲ ‪ :‬ﻤﻌﻬﺩ ﺍﻷﻤل ﻟﻸﻴﺘﺎﻡ‪ ،‬ﻭﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﻜﺭﺍﻤﺔ ﻟﺭﻋﺎﻴﺔ ﺃﺒﻨﺎﺀ‬
‫ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻷﻴﺘﺎﻡ‪ ،‬ﻭﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ﺍﻟﺨﻴﺭﻴﺔ ﻟﻸﻴﺘﺎﻡ ‪ ،‬ﻭﺍﻟﻁﻼﺏ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘـﻭﻥ ﺭﻋﺎﻴـﺔ‬
‫ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺘﺘﺭﺍﻭﺡ ﺃﻋﻤﺎﺭﻫﻡ ﺒﻴﻥ ‪ 13-10‬ﺴﻨﺔ‪.‬‬

‫ﻭﻟﻠﻭﺼﻭل ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺘﻁﺒﻴﻕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫ﻤﻥ ﺇﻋﺩﺍﺩ ﺍﻟﺩﻜﺘﻭﺭ‪ /‬ﻋﻠﻲ ﺍﻟﺩﻴﺏ ‪ ،‬ﺒﻌﺩ ﺃﻥ ﻗﺎﻡ ﺒﺎﻟﺘﺄﻜﺩ ﻤﻥ ﺼﺩﻗﻬﺎ ﻭﺜﺒﺎﺘﻬﺎ‪ ،‬ﻭﻗﺎﻡ ﺒﺘﻁﺒﻴﻘﻬـﺎ ﻋﻠـﻰ‬
‫ﻋﻴﻨﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ﻜﺎﻓﺔ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ‪ ،‬ﻭﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫‪ .1‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺜﻼﺙ ﻟﺼﺎﻟﺢ‬
‫ﻤﺠﻤﻭﻋﺔ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬

‫‪ .2‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﻤﺘﻭﺴـﻁﺎﺕ‬
‫ﺩﺭﺠﺎﺕ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻟـﺼﺎﻟﺢ ﺃﻁﻔـﺎل‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻤﺎ ﻋﺩﺍ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﺤﻴﺙ ﻻ ﻴﻭﺠﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ‪.‬‬

‫‪ .3‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﺩﺭﺠـﺎﺕ‬
‫ﺃﺒﻨﺎﺀ ﺍﻟﻤﺘﻭﻓﻴﻥ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ ﻭﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺤﻴﺙ ﻭﺠﺩﺕ ﻓـﺭﻭﻕ‬
‫ﻟﺼﺎﻟﺢ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ‪.‬‬

‫‪ .4‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﻋﻴﻨـﺎﺕ‬
‫ﺍﻟﺩﺭﺍﺴﺔ ﺘﻌﺯﻯ ﺇﻟﻰ ﺍﻟﺠﻨﺱ ) ﺫﻜﻭﺭ ‪ -‬ﺇﻨﺎﺙ ( ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ ﺤﻴـﺙ ﻭﺠـﺩﺕ ﻫـﺫﻩ‬
‫ﺍﻟﻔﺭﻭﻕ ﻟﺼﺎﻟﺢ ﺍﻟﺫﻜﻭﺭ‪.‬‬

‫ﻩ‬
 English Abstract

The study aimed at identifying the psychological and social

adjustment among the orphans according to the care type practiced
on the orphans' institutions.
The sample has been chosen from different orphan institutions
in Gaza Strip. The sample was 169 orphan.
The study used test of personal and social harmony prepared
by Ali Al-Deeb

The study relieves the following results:

1. There are significant differences in the standard of social and
psychological adjustment, which can be related to the type of care.
These difference were in favor of educational care.
2. There are also significant differences between two groups of
general education pupils and special education pupils, in favor of
the second group.
3. There is no significant difference between the children of
martyrs differences between the children of martyrs and others in
the average of adjustment.
4. There is no significant difference related to gender between girls
and boys except the psychology dimension, which was in favor of
boys.
The study recommends the necessity of paying more
attention to this group of society and the necessity of having
qualified educators to educate and take more care of them.

‫ﻭ‬
  
 




  v
  v
  v
  v
  v
  v

1
‫‪ ‬‬

‫ﻤﻘﺩﻤــﺔ‬
‫ﺘﻌﺘﺒﺭ ﻤﺭﺤﻠﺔ ﺍﻟﻴﺘﻡ ﻤﻥ ﺍﻟﻤﺭﺍﺤل ﺍﻟﺤﺭﺠﺔ ﺍﻟﺘﻲ ﻴﻤﺭ ﺒﻬﺎ ﺍﻷﻁﻔﺎل ) ﺩﻭﻥ ﺴﻥ ﺍﻟﺒﻠـﻭﻍ ( ‪،‬‬
‫ﺤﻴﺙ ﻴﻜﻭﻨﻭﻥ ﺒﺤﺎﺠﺔ ﻤﺎﺴﺔ ﻟﻠﺭﻋﺎﻴﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﻭﺍﻷﺴﺭﻴﺔ ‪ ،‬ﻟﻤﺎ ﻟﻬﺎ ﻤﻥ ﺩﻭﺭ ﺃﺴﺎﺴﻲ ﻓﺎﻋل ﻓﻲ ﺍﻟﺒﻨﺎﺀ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺸﺨﺼﻴﺎﺘﻬﻡ ﻓﻲ ﺤﺎﻀﺭﻫﻡ ﻭﻤﺴﺘﻘﺒﻠﻬﻡ‪ ،‬ﻭﻟﻤﺎ ﻟﻬﺎ ﻤﻥ ﺃﻫﻤﻴـﺔ ﻓـﻲ ﺘـﻭﺍﻓﻘﻬﻡ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺠﻭ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻬﻡ ‪ .‬ﻭﻜﻤﺎ ﻫﻭ ﻤﻌﺭﻭﻑ ﺃﻥ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴـﺭﻴﺔ‬
‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﺘﺸﻜل ﺍﻟﺠﺯﺀ ﺍﻷﻜﺒﺭ ﻤﻥ ﺤﻴﺎﺓ ﺍﻷﻁﻔﺎل ﺍﻹﺭﺸﺎﺩﻴﺔ ﻭﺍﻟﺘﻭﺠﻴﻬﻴﺔ‪ ،‬ﺤﻴﺙ ﺃﻥ ﻤﺭﺤﻠﺔ ﺍﻟﻁﻔﻭﻟﺔ‬
‫ﻫﻲ ﻤﺭﺤﻠﺔ ﺍﻟﺘﺄﺴﻴﺱ ﻟﻠﺤﻴﺎﺓ ‪ ،‬ﻭﻫﻲ ﻤﺭﺤﻠﺔ ﺍﻟﺘﻠﻘﻲ ﻭﺍﻻﺴﺘﻘﺒﺎل ﻤﻥ ﺍﻟﻁﻔل ﻟﻠﺘﻭﺠﻴﻬﺎﺕ ﻭﺍﻹﺭﺸـﺎﺩﺍﺕ‬
‫ﻤﻥ ﻗﺒل ﺍﻟﻭﺍﻟﺩﻴﻥ ‪ ،‬ﻓﺄﻱ ﺨﻠل ﻗﺩ ﻴﻁﺭﺃ ﻋﻠﻰ ﺍﻷﺴﺭﺓ ﻓﺈﻨﻪ ﺤﺘﻤﺎﹰ ﺴﻴﺅﺜﺭ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﺇﻥ ﻟﻡ ﻴﻭﺠـﺩ‬
‫ﺍﻟﺒﺩﻴل ﺍﻟﻤﻨﺎﺴﺏ ﺍﻟﺫﻱ ﻴﻭﺍﺯﻱ ﺍﻟﺨﻠل ﺍﻟﺤﺎﺼل‪.‬‬

‫ﻭﺍﻷﺴﺭﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻫﻲ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻷﻭﻟﻰ ﻟﺭﻋﺎﻴﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟـﺼﺤﻴﺤﺔ ﺒﺄﻗﻁﺎﺒﻬـﺎ‬

‫ﺍﻟﻁﺒﻴﻌﻴﺔ ) ﺍﻷﺏ ‪ -‬ﺍﻷﻡ ‪ -‬ﺍﻷﺨﻭﺓ ﻭﺍﻷﺨﻭﺍﺕ ( ‪ ،‬ﻭﻫﻲ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻁﺒﻴﻌﻲ ﻟﻠﺘﺭﺒﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻜﻤـﺎ ﺃﻥ‬
‫ﺍﻟﺴﻨﻭﺍﺕ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻴﻘﻀﻴﻬﺎ ﺍﻟﻁﻔل ﻓﻲ ﺃﺴﺭﺘﻪ ﻟﻬﺎ ﺘﺄﺜﻴﺭﻫﺎ ﺍﻟﻜﺒﻴﺭ ﻋﻠﻰ ﺍﻟﻁﻔل ﻭﻋﻠـﻰ ﺼـﺤﺘﻪ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﻁﻔﻭﻟﺘﻪ ﻭﻋﻨﺩﻤﺎ ﻴﻜﺒﺭ‪ ،‬ﻭﻟﻬﺎ ﺘﺄﺜﻴﺭﻫﺎ ﺍﻟﻜﺒﻴﺭ ﺃﻴﻀﺎﹰ ﻋﻠﻰ ﻗﺩﺭﺓ ﺍﻟﻁﻔـل ﻋﻠـﻰ ﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﻭﺍﻟﺘﻜﻴﻑ ﻤﺴﺘﻘﻼﹰ ) ﻋﻠﻰ ‪. (45 : 1980،‬‬

‫ﻭﺘﻌﺘﺒﺭ ﺍﻷﺴﺭﺓ ﻤﻥ ﺃﻫﻡ ﺍﻟﻌﻭﺍﻤل ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻬﻡ ﻓﻲ ﺘﻜﻭﻴﻥ ﺸﺨﺼﻴﺔ ﺃﺒﻨﺎﺌﻬﺎ‪ ،‬ﻭﻟﻬﺎ‬
‫ﺍﻟﺩﻭﺭ ﺍﻷﻜﺒﺭ ﻓﻲ ﺍﻟﺘﺄﺜﻴﺭ ﻓﻲ ﻤﺠﺎﻻﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻠﻔﺭﺩ ﺃﻭ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ‪ ،‬ﺤﻴﺙ ﻴﻜﻭﻥ‬
‫ﺍﻷﺒﻨﺎﺀ ﺸﺩﻴﺩﻱ ﺍﻟﺘﺄﺜﻴﺭ ﺒﺎﻟﺘﺠﺎﺭﺏ ﺍﻟﻤﺅﻟﻤﺔ ﻭﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﺼﺎﺩﻤﺔ ﻜﺎﻟﻁﻼﻕ ﺃﻭ ﺍﻟﻤﻭﺕ‪ ،‬ﻭﺃﻥ ﺘﻤﺎﺴـﻙ‬
‫ﺍﻷﺴﺭﺓ ﻭﻭﺠﻭﺩ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻟﻬﻤﺎ ﺩﻭﺭ ﻜﺒﻴﺭ ﻋﻠﻰ ﺤﻴﺎﺓ ﺍﻷﺒﻨﺎﺀ‪ ،‬ﻭﺘﺨﻠﻕ ﺠﻭﺍﹰ ﻴﺴﺎﻋﺩ ﻋﻠﻰ ﺍﻟﻨﻤﻭ ﺍﻟﻨﻔﺴﻲ‬
‫ﺍﻟﺴﻠﻴﻡ ﻟﻸﺒﻨﺎﺀ ﻭﺘﻤﺎﺴﻙ ﻭﺘﻜﺎﻤل ﺸﺨﺼﻴﺎﺘﻬﻡ ) ﺩﺴﻭﻗﻲ ‪. (28 :1996،‬‬

‫ﻭﻴﻌﺩ ﻭﺠﻭﺩ ﺍﻷﺒﻭﻴﻥ ﻤﻁﻠﺒﺎﹰ ﺃﺴﺎﺴﻴﺎﹰ ﻭﺠﻭﻫﺭﻴﺎﹰ ﻓﻲ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﻁﺒﻴﻌﺔ ﻟﻠﻁﻔل ﻭﺨﺎﺼﺔ‬
‫ﺍﻷﺏ ‪ ،‬ﻷﻥ ﺍﻷﺏ ﻫﻭ ﺍﻟﻤﺜﺎل ﺍﻟﻤﺤﺘﺫﻯ ﺒﺎﻟﻨﺴﺒﺔ ﻷﺒﻨﺎﺌﻪ ‪ ،‬ﻭﺼﻭﺭﺘﻪ ﻓﻲ ﻨﻅﺭﻫﻡ ﻋﻅﻴﻤﺔ ﻻ ﺘﻭﺍﺯﻴﻬـﺎ‬
‫ﻋﻅﻤﺔ ‪ ،‬ﻓﻬﻭ ﻤﺜﺎل ﻟﻠﻘﻭﺓ ﻭﺍﻟﺭﺠﻭﻟﺔ؛ ﻷﻨﻪ ﻴﺤﻤﻲ ﺃﻁﻔﺎﻟﻪ ‪ ،‬ﻭﻫﻭ ﻤﺜﺎل ﻟﻠﻌﻁﻑ؛ ﻷﻨـﻪ ﻴﺤﺘـﻀﻨﻬﻡ ‪،‬‬
‫ﻭﻫﻭ ﻤﺜﺎل ﻟﻠﺤﺏ؛ ﻷﻨﻪ ﻴﺘﻘﺭﺏ ﻤﻨﻬﻡ‪ ،‬ﻭﻫﻭ ﻤﺜﺎل ﻟﻠﺘﺭﺒﻴﺔ؛ ﻷﻨﻪ ﻴﻭﺠﻬﻬﻡ ﻭﻴﺭﺸﺩﻫﻡ… ﻭﻫﻜﺫﺍ ‪ .‬ﻓﻤﻥ‬
‫ﻫﻨﺎ ﺘﻜﻤﻥ ﺃﻫﻤﻴﺔ ﻭﺠﻭﺩ ﺍﻷﺏ ﺍﻟﺫﻱ ﻴﺴﺎﻋﺩ ﻋﻠﻰ ﻏﺭﺱ ﻫﺫﻩ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﻔﺎﻫﻴﻡ ﻓﻲ ﻨﻔﻭﺱ ﺃﺒﻨﺎﺌﻪ‪ ،‬ﻤﻤـﺎ‬
‫ﻴﺅﻫﻠﻬﻡ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻹﻴﺠﺎﺒﻲ ﻤﻊ ﺫﻭﺍﺘﻬﻡ ﺃﻭﻻﹰ‪ ،‬ﺜﻡ ﻤﻊ ﻤﺤﻴﻁﻬﻡ ﺍﻟﺫﻱ ﻴﺸﻤل ﺍﻷﺴﺭﺓ ﻭﺍﻟﻤﺩﺭﺴﺔ ﻭﺍﻟﺒﻴﺌـﺔ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ‪ ،‬ﻭﻟﻬﺫﺍ ﻜﺎﻨﺕ ﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴـﺔ ﻟـﻸﺏ ﺘﺤﻤﻠـﻪ‬
‫ﻤﺴﺌﻭﻟﻴﺔ ﺃﺒﻨﺎﺌﻪ ﻭﺘﻭﺼﻴﻪ ﺒﻌﺩﻡ ﺍﻹﻓﺭﺍﻁ ﺃﻭ ﺍﻟﺘﻔﺭﻴﻁ ﻓﻲ ﺘﺭﺒﻴﺘﻬﻡ ﺤﺘﻰ ﻴﻅل ﺒﻨﺎﺅﻫﻡ ﻤﺴﺘﻘﻴﻤﺎﹰ‪.‬‬

‫‪ ‬‬
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‫‪ ‬‬

‫ﻭﻋﻨﺩﻤﺎ ﻴﺘﻭﻓﻰ ﺍﻷﺏ ﺍﻟﻤﻭﺠﻪ ﻭﺍﻟﻤﺭﺒﻲ ؛ ﻴﻁﺭﺃ ﺨﻠل ﻭﺘﺼﺩﻉ ﻓﻲ ﺒﻨﺎﺀ ﺍﻷﺴﺭﺓ ‪ ،‬ﺤﻴـﺙ ﺃﻥ‬
‫ﻓﻘﺩﺍﻥ ﺍﻷﺏ ﻴﻌﺩ ﻜﺎﺭﺜﺔ ﺃﺴﺭﻴﺔ ﻜﺒﻴﺭﺓ ﻋﻠﻰ ﺍﻷﺒﻨﺎﺀ ‪ ،‬ﻭﻟﻜﻥ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻟﺘﺨﻔﻴﻑ ﻤﻥ ﻭﻁﺄﺓ ﺍﻟﻜﺎﺭﺜـﺔ‬
‫ﻨﻭﻋﺎﹰ ﻤﺎ ‪ ،‬ﻋﺒﺭ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺴﺎﻨﺩﺓ ﻭﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻟﻤﺘﻨﻭﻋﺔ ﻭﺍﻟﻤﺴﺘﻤﺭﺓ ﻟﻬﺅﻻﺀ ﺍﻷﻁﻔﺎل ﺇﻟﻰ ﺃﻥ ﻴﺼﻠﻭﺍ‬
‫ﻟﻤﺭﺤﻠﺔ ﺍﻟﺒﻠﻭﻍ ﻭﺍﻟﻨﻀﺞ ﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﻨﻬﺎﻴﺔ ﻤﺭﺤﻠﺔ ﺍﻟﻴﺘﻡ ‪ ،‬ﺤﻴﺙ ﻴﺒﺩﺃ ﺍﻟﻔﺭﺩ ﺒﺎﻻﺴﺘﻘﻼل ﺒﺤﻴﺎﺘﻪ ﺍﻟﺘـﻲ‬
‫ﻴﺨﺘﺎﺭﻫﺎ ﻟﻨﻔﺴﻪ‪.‬‬

‫ﻭﻗﺩ ﺍﻫﺘﻡ ﺍﻹﺴﻼﻡ ﺒﺎﻷﻴﺘﺎﻡ‪ ،‬ﺃﺸﺩ ﺍﻻﻫﺘﻤﺎﻡ ﺤﻴﺙ ﺇﻥ ﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻟﺭﻋﺎﻴـﺔ ﺍﻷﻴﺘـﺎﻡ‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ ﺒﻬﻡ ﺘﺭﺒﻭ ﻋﻠﻰ ﺜﻼﺜﺔ ﻭﻋﺸﺭﻴﻥ ﻤﻭﻀﻌﺎﹰ ‪ ،‬ﺘﺩﻋﻭ ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﺇﻟـﻰ ﺍﺤﺘـﻀﺎﻥ ﺍﻷﻴﺘـﺎﻡ‬
‫ﻭﺭﻋﺎﻴﺘﻬﻡ ﻭﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺤﻘﻭﻗﻬﻡ ﻭﺃﻤﻭﺍﻟﻬﻡ ﻭﻤﺭﺍﻋﺎﺓ ﺤﺎﺠﺎﺘﻬﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﺒـل ﻟﻘـﺩ‬
‫ﻗﺭﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻹﺤﺴﺎﻥ ﺒﺎﻟﻭﺍﻟﺩﻴﻥ ﺒﺎﻹﺤﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻴﺘﺎﻤﻰ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ‪ ":‬ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎﹰ ﻭﺑﺬﻱ‬
‫ﺍﻟﻘﺮﰉ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛﲔ " ) ﺍﻟﻨﺴﺎﺀ ‪ ( 36 :‬ﻭﻗﺎل ﺃﻴﻀﺎﹰ"ﻻ ﺗﻌﺒﺪﻭﻥ ﺇﻻ ﺍﷲ ﻭﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﺇﺣﺴﺎﻧﺎﹰ ﻭﺑﺬﻱ‬
‫ﺍﻟﻘﺮﰉ ﻭﺍﻟﻴﺘﺎﻣﻰ ﻭﺍﳌﺴﺎﻛﲔ")ﺍﻟﺒﻘﺭﺓ‪ (83:‬ﻭﺍﻹﺤﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻴﺘﻴﻡ ﻻ ﻴﻜﻭﻥ ﺒﺘﻐﻁﻴﺔ ﺠﻭﺍﻨﺒﻪ ﺍﻟﻤﺎﺩﻴﺔ ﻤـﻥ‬
‫ﺠﻭﻉ ﻭﻋﻁﺵ ﻓﺤﺴﺏ ‪ ،‬ﺇﻨﻤﺎ ﺘﺸﻤل ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺇﺸﺒﺎﻉ ﺠﻭﻋـﻪ ﻭﻋﻁـﺸﻪ ﺍﻷﺒـﻭﻱ‬
‫ﻭﺍﻟﻌﺎﻁﻔﻲ ﻭﺇﺼﻼﺡ ﺃﻤﺭﻩ ﻜﻠﻪ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ " :‬ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻟﻴﺘﺎﻣﻰ ﻗﻞ ﺇﺻـﻼﺡ ﳍـﻢ ﺧـﲑ "‬
‫) ﺍﻟﺒﻘﺭﺓ ‪ ، (220 :‬ﻭﻴﻌﻠﻕ ﺴﻴﺩ ﻗﻁﺏ ﻋﻠﻰ ﺍﻵﻴﺔ ﺒﻘﻭﻟﻪ ‪ :‬ﻓﺎﻟﺠﻤﺎﻋﺔ ﺍﻟﻤـﺴﻠﻤﺔ ﻤﻜﻠﻔـﺔ ﺃﻥ ﺘﺭﻋـﻰ‬
‫ﻤﺼﺎﻟﺢ ﺍﻟﻀﻌﻔﺎﺀ ﻓﻴﻬﺎ ‪ ،‬ﻭﺍﻟﻴﺘﺎﻤﻰ ﺒﻔﻘﺩﻫﻡ ﺁﺒﺎﺌﻬﻡ ﻭﻫﻡ ﺼﻐﺎﺭ ﻀﻌﺎﻑ ﺃﻭﻟـﻰ ﺒﺭﻋﺎﻴـﺔ ﺍﻟﺠﻤﺎﻋـﺔ‬
‫ﻭﺤﻤﺎﻴﺘﻬﺎ ‪ ،‬ﺭﻋﺎﻴﺘﻬﺎ ﻟﻨﻔﻭﺴﻬﻡ ﻭﺤﻤﺎﻴﺘﻬﺎ ﻷﻤﻭﺍﻟﻬﻡ ) ﻗﻁﺏ ‪. (232 :1980 ،‬‬

‫ﻓﻼ ﺇﺼﻼﺡ ﻟﻠﻴﺘﻴﻡ ﺇﻻ ﺒﺘﻐﻁﻴﺔ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺘﻲ ﺍﻋﺘﺭﺍﻫﺎ ﺍﻟـﻨﻘﺹ ﺃﻭ ﺍﻟﻘـﺼﻭﺭ ‪ ،‬ﻷﻥ ﺍﻷﺏ‬
‫ﺍﻟﻤﺘﻭﻓﻰ ﻟﻡ ﻴﻜﻥ ﻓﻲ ﺤﻴﺎﺘﻪ ﻤﻭﻀﻊ ﺍﻹﻁﻌﺎﻡ ﻓﺤﺴﺏ ‪ ،‬ﻭﺇﻨﻤـﺎ ﻓـﻲ ﻤﻭﻀـﻊ ﺇﺸـﺒﺎﻉ ﺍﻟﺭﻏﺒـﺎﺕ‬
‫ﻭﺍﻟﺤﺎﺠﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻷﻁﻔﺎﻟﻪ ‪ ،‬ﻭﻤﺠﻤل ﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﺘﻲ ﺘﺤﺩﺜﺕ ﻋﻥ ﺍﻟﻴﺘﺎﻤﻰ ﺇﻨﻤـﺎ ﻫـﻲ‬
‫ﺘﻭﺠﻴﻪ ﺸﺎﻤل ﻟﺘﺴﺎﻫﻡ ﻓﻲ ﺠﺒﺭ ﻜﺴﺭﻫﻡ ﻭﺘﻌﻭﻴﻀﻬﻡ ﺒﻌﺽ ﻤﺎ ﻓﻘﺩﻭﻩ ﻓﻲ ﺍﻷﻤﻭﺭ ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻟﻤﻌﻨﻭﻴـﺔ‬
‫ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﺘﺒﺭﺯ ﻋﻅﻤﺔ ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﺍﻟﺘﻲ ﺘﺤﺎﻓﻅ ﻋﻠﻰ ﺍﻟﺒﻨﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻷﻓﺭﺍﺩﻩ ﺃﻴﺎﹰ‬
‫ﻜﺎﻨﻭﺍ ‪ ،‬ﺼﻐﺎﺭﺍﹰ ﺃﻡ ﻜﺒﺎﺭﺍﹰ ‪ ،‬ﻀﻌﺎﻓﺎﹰ ﺃﻡ ﺃﻗﻭﻴﺎﺀ ﻤﺤﻘﻘﺔ ﺍﻟﺘﻜﺎﻓل ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﻀﺎﻤﻥ ﺍﻟﻤﺠﺘﻤﻌﻲ ﺒﻴﻥ‬
‫ﺃﻓﺭﺍﺩﻩ ﻭﺨﺎﺼﺔ ﻟﻸﻴﺘﺎﻡ ‪ ،‬ﻭﺫﻟﻙ ﻟﻌﻅﻡ ﺍﻟﻤﺼﻴﺒﺔ ﺍﻟﺘﻲ ﺃﺼﻴﺒﻭﺍ ﺒﻬﺎ ﺒﻔﻘﺩﻫﻡ ﺍﻟﺭﻜﻥ ﺍﻷﺴﺎﺴـﻲ ﻟﻠﺒﻨـﺎﺀ‬
‫ﺍﻷﺴﺭﻱ ﻭﻫﻭ ﺍﻷﺏ ‪ ،‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ " ﻤﺜل ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﻲ ﺘﻭﺍﺩﻫﻡ ﻭﺘﺭﺍﺤﻤﻬﻡ‬
‫ﻭﺘﻌﺎﻁﻔﻬﻡ ﻜﻤﺜل ﺍﻟﺠﺴﺩ‪ ،‬ﺇﺫﺍ ﺍﺸﺘﻜﻰ ﻤﻨﻪ ﻋﻀﻭ ﺘﺩﺍﻋﻰ ﻟﻪ ﺴﺎﺌﺭ ﺍﻟﺠﺴﺩ ﺒﺎﻟﺴﻬﺭ ﻭﺍﻟﺤﻤـﻰ" ﻤﺘﻔـﻕ‬
‫ﻋﻠﻴﻪ )ﺍﻟﻨﻭﻭﻱ ‪ (99:‬ﻓﺎﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺴﻠﻡ ﻴﺘﻜﺎﺘﻑ ﻭﻴﺘﻀﺎﻤﻥ ﻟﻨﺼﺭﺓ ﺒﻌﻀﻪ ﺒﻌﻀﺎﹰ ﻭﺨﺎﺼـﺔ ﺍﻷﻴﺘـﺎﻡ‬
‫ﻭﺒﺫﻟﻙ ﻴﻜﻭﻥ ﺍﻹﺴﻼﻡ ﻗﺩ ﺴﺒﻕ ﻜل ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ ﺍﻟﺘﻲ ﺘﻨﺎﺩﻱ ﺒﺎﻻﻫﺘﻤﺎﻡ ﺒﻬﺫﻩ ﺍﻟـﺸﺭﻴﺤﺔ ﻤـﻥ‬

‫‪ ‬‬
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‫‪ ‬‬

‫ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻭﺠﻌل ﻟﻬﻡ ﺤﻅﺎﹰ ﻭﺍﻓﺭﺍﹰ ﻤﻥ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﺭﻋﺎﻴﺔ ﺤﺘﻰ ﻴﺤﻔﻅ ﻋﻠـﻴﻬﻡ ﺫﻭﺍﺘﻬـﻡ ﺍﻟﻤـﺴﺘﻘﻠﺔ‬
‫ﻭﺘﻭﺍﻓﻘﻬﻡ ﺍﻟﺴﻠﻴﻡ ﻓﻲ ﻭﺍﻗﻌﻬﻡ ﺍﻟﺠﺩﻴﺩ ﻓﻲ ﻅل ﺤﻴﺎﺓ ﺃﺴﺭﻴﺔ ﻫﺎﻨﺌﺔ ‪.‬‬

‫ﻭﻴﻜﺘﺴﺏ ﺍﻷﻁﻔﺎل ﺘﻭﺍﻓﻘﻬﻡ ﻤﻥ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻤﺤﻴﻁﺔ ﺒﻬﻡ ‪ ،‬ﻭﺨﺎﺼﺔ ﺍﻟﺒﻴﺌﺔ ﺍﻷﺴـﺭﻴﺔ ﺍﻟـﺴﻠﻴﻤﺔ‪،‬‬
‫ﻭﻴﻌﺘﺒﺭ ﺍﻟﺘﻭﺍﻓﻕ ﻤﻥ ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺩﻴﻨﺎﻤﻴﺔ ﺍﻟﺘﻲ ﺘﺴﻴﺭ ﺠﻨﺒﺎﹰ ﺇﻟﻰ ﺠﻨﺏ ﻤﻊ ﻤﺭﺍﺤل ﺍﻟﻨﻤﻭ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﺒـل‬
‫ﺇﻥ ﺍﻟﺴﻨﻭﺍﺕ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻴﻘﻀﻴﻬﺎ ﺍﻟﻁﻔل ﻓﻲ ﺃﺴﺭﺘﻪ ﻟﻬﺎ ﺘﺄﺜﻴﺭﻫﺎ ﺍﻟﻜﺒﻴﺭ ﻋﻠﻰ ﺍﻟﻁﻔل ﻭﻋﻠﻰ ﺼـﺤﺘﻪ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﻁﻔﻭﻟﺘﻪ ﻭﻋﻨﺩﻤﺎ ﻴﻜﺒﺭ ﻭﻟﻬﺎ ﺘﺄﺜﻴﺭﻫﺎ ﺍﻟﻜﺒﻴﺭ ﺃﻴﻀﺎﹰ ﻋﻠﻰ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓـﻕ ﻭﺍﻟﺘﻜﻴـﻑ‬
‫ﻤﺴﺘﻘﺒﻼﹰ ) ﻋﻠﻲ‪ ،(45 :1980 ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺃﻱ ﺘﺼﺩﻉ ﻓﻲ ﺍﻷﺴﺭﺓ‪ ،‬ﻭﺨﺎﺼﺔ ﻭﻓﺎﺓ ﺃﺤـﺩ ﺍﻟﻭﺍﻟـﺩﻴﻥ‬
‫ﺴﻴﺅﺜﺭ ﻋﻠﻰ ﺘﻭﺍﻓﻕ ﺍﻷﺒﻨﺎﺀ ﻭﻗﺩ ﺃﺸﺎﺭﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺤﺩﻴﺜﺔ ﺃﻥ ﻓﻘـﺩﺍﻥ ﺍﻷﺏ ﻴـﺅﺜﺭ ﺴـﻠﺒﺎﹰ ﻋﻠـﻰ‬
‫ﺍﻷﻁﻔﺎل‪ ،‬ﻓﻔﻲ ﺩﺭﺍﺴﺔ ﻟﻴﻥ ﻭﺴﻭﺭﻱ ) ‪ (1959‬ﺃﻅﻬﺭﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺃﻥ ﺍﻷﻁﻔﺎل ﺍﻟـﺫﻴﻥ ﺘﻐﻴـﺏ ﻋـﻨﻬﻡ‬
‫ﺁﺒﺎﺅﻫﻡ ﺃﻅﻬﺭﻭﺍ ﻨﺴﺒﺔ ﺃﻜﺒﺭ ﻤﻥ ﻋﺩﻡ ﺍﻟﻨﻀﺞ ﻭﺘﻜﻴﻔﺎﹰ ﻀﻌﻴﻔﺎﹰ ﻤﻊ ﺍﻟﺭﻓﺎﻕ ‪ ،‬ﻜﻤﺎ ﺃﻅﻬﺭﺕ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ‬
‫ﻜﻭﺭﺠﻴﻥ ﻭﻻﻭﺱ ) ‪ (1976‬ﺃﻥ ﺍﻷﻁﻔﺎل ﻤﺘﻐﻴﺒﻲ ﺍﻷﺏ ﻴﺒﺩﻭﻥ ﺴﻤﺎﺕ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﻋﺎﻁﻔﻴﺔ ﻓﻲ ﺴﻭﺀ‬
‫ﺍﻟﺘﻭﺍﻓﻕ )ﺭﻤﻀﺎﻥ ‪ (53 : 1998،‬ﻜﺫﻟﻙ ﺃﻜﺩ ﻫـﻭﺭﺍﻥ ) ‪ (1990 ، Horan‬ﺃﻥ ﻭﻓـﺎﺓ ﺍﻷﺏ ﻓـﻲ‬
‫ﺍﻟﻁﻔﻭﻟﺔ ﻗـﺩ ﺘﺅﺜـﺭ ﺘﺄﺜﻴـﺭﺍﹰ ﺴﻠﺒﻴﺎﹰ ﻋﻠـﻰ ﻤـﺴﺘﻘﺒل ﺍﻷﻁﻔـﺎل ﺍﻟـﻭﻅﻴﻔﻲ ﻭﻋﻼﻗـﺘﻬﻡ ﺍﻷﺴـﺭﻴﺔ‬
‫ﻭﺴﻌﺎﺩﺘﻬﻡ ﺍﻟﻌﺎﻤﺔ )ﺯﻫﺭﺍﻥ‪.(3 : 1994 ،‬‬

‫ﻭﻤﻥ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻥ ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺃﻴﻀﺎﹰ ﻴﺅﺜﺭ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﻭﻋﻠـﻰ ﺤﻴـﺎﺘﻬﻡ ﺍﻟﺤﺎﻀـﺭﺓ‬
‫ﻭﺍﻟﻤﺴﺘﻘﺒﻠﺔ ‪ ،‬ﻓﺎﻟﺭﻋﺎﻴﺔ ﺍﻻﺴﺘﺒﺩﺍﺩﻴﺔ ﺘﺨﺘﻠﻑ ﻋﻥ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ‪ .‬ﻜﻤﺎ ﺃﻥ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺅﺴﺴﺎﺘﻴﺔ‬
‫ﺘﺨﺘﻠﻑ ﻋﻥ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ‪.‬‬

‫ﻭﻗﺩ ﺃﺸﺎﺭﺕ ﺒﻌﺽ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺇﻟﻰ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﺔ ﺒـﻴﻥ ﻨﻤـﻁ ﺍﻟﺘﻨـﺸﺌﺔ ﻭﺸـﻜل‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘـﻲ ﻴﺘﻠﻘـﺎﻫﺎ ﺍﻟﻴﺘﻴـﻡ ﻭﺒﻴـﻥ ﺘﻭﺍﻓﻘـﻪ ﻭﺘﻜﻴﻔـﻪ ﻭﺘﻜﻭﻴﻨـﻪ ﻟﻤﻔﻬـﻭﻡ ﺇﻴﺠﺎﺒﻲ ﻋﻥ ﻨﻔﺴﻪ‬
‫) ﻋﻜﺎﺸﺔ ‪ .(1985 :‬ﻜﻤﺎ ﺘﻭﺼﻠﺕ ﺩﺭﺍﺴﺔ "ﻋﺒﺎﺱ" ﺇﻟﻰ ﻨﺘﻴﺠﺔ ﻤﺅﺩﺍﻫـﺎ ﻭﺠـﻭﺩ ﺃﺜـﺭ ﺫﻭ ﺩﻻﻟـﺔ‬
‫ﺇﺤﺼﺎﺌﻴﺔ ﻟﻤﺘﻐﻴﺭ ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻠﻘﺎﻫﺎ ﺍﻟﻴﺘﻴﻡ ﻋﻠﻰ ﺍﻟﻘﺎﺌﻤﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻤﻔﻬﻭﻤﻪ ﻋـﻥ ﺫﺍﺘـﻪ ﻜﻤـﺎ‬
‫ﺃﺸﺎﺭﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺃﻥ ﺍﻟﻔﺭﻭﻕ ﺠﺎﺀﺕ ﻟﺼﺎﻟﺢ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴـﻥ ﻴﻌﻴﺸـﻭﻥ ﻓـﻲ ﺭﻋﺎﻴـﺔ ﺃﺴـﺭﻴﺔ‬
‫ﻤﻤﺘـﺩﺓ ) ﻁﺒﻴﻌﻴﺔ ( ﻭﻴﻘـﺩﻡ ﻟﻬـﻡ ﺒﺭﻨﺎﻤﺞ ﻤﺴﺎﻨﺩ ﺨﺎﺹ ) ﻋﺒﺎﺱ ‪. (1980:‬‬

‫ﻜﻤﺎ ﻜﺸﻔﺕ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ " ﻗﺎﺴﻡ " ﻋﻥ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﺒـﻴﻥ ﺃﻁﻔـﺎل‬
‫ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ﻭﺃﻁﻔﺎل ﺍﻟﻤﺅﺴﺴﺎﺕ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻟـﺼﺎﻟﺢ ﺍﻷﺴـﺭ ﺍﻟﺒﺩﻴﻠـﺔ ) ﻗﺎﺴـﻡ ‪1994 ،‬‬
‫‪ .(301:‬ﺒﻤﻌﻨﻰ ﺃﻥ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺃﺴﺭﺓ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻁﺒﻴﻌﻴﺔ ﺃﻭ ﺒﺩﻴﻠﺔ ﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﺅﺩﻱ ﺇﻟﻰ ﻨﺘـﺎﺌﺞ‬
‫ﺃﻓﻀل ﻟﻸﻴﺘﺎﻡ ﻤﻥ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ‪ .‬ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﻓﺈﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺴﺭﻴﺔ ﺍﻟﻁﺒﻴﻌﻴـﺔ‬
‫ﺤﺘﻰ ﻟﻭ ﻜﺎﻨﺕ ﺘﻌﺎﻨﻲ ﻤﻥ ﻤﺸﻜﻼﺕ ﺃﻓﻀل ﺒﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺴﺭﻴﺔ ﺍﻟﺒﺩﻴﻠﺔ ‪.‬‬

‫‪ ‬‬
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‫‪ ‬‬

‫ﻜﻤﺎ ﺃﻥ ﻨﻭﻉ ﺍﻟﺤﺭﻤﺎﻥ ﻟﻪ ﺃﺜﺭ ﻋﻠﻰ ﺍﻷﻁﻔـﺎل ﻓﻠـﻴﺱ ﺍﻟﻤﺤـﺭﻭﻡ ﻫـﻭ ﻤـﻥ ﻓﻘـﺩ ﺃﺒـﺎﻩ‬
‫ﻓﻘﻁ‪ ،‬ﻓﻘﺩ ﻜﺸﻔﺕ ﺩﺭﺍﺴﺔ ) ﻴﻭﻨﺱ ‪ (1993،‬ﻋـﻥ ﻭﺠـﻭﺩ ﻓـﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﺒـﻴﻥ‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺒﺎﻟﻁﻼﻕ ﻭﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﺒﺎﻟﻭﻓـﺎﺓ‪ ،‬ﻟـﺼﺎﻟﺢ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﺒـﺎﻟﻁﻼﻕ ﻓـﻲ ﺍﻟﺘﻜﻴـﻑ‬
‫ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﻨﺎﺼﺭ ﺍﻟﻤﻜﻭﻨـﺔ ﻟﻜـل ﻤﻨﻬـﺎ؛ ﺒﻤﻌﻨـﻰ ﺃﻥ ﺍﻟﺤﺭﻤـﺎﻥ ﻤـﻥ ﺃﺤـﺩ‬
‫ﺍﻟﻭﺍﻟﺩﻴﻥ ﺒﺎﻟﻭﻓﺎﺓ ﺃﺸﺩ ﻭﻁﺄﺓ ﻤﻥ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻨﻪ ﺒﺎﻟﻁﻼﻕ ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻟﻁﻔـل ﻏﺎﻟﺒـﺎﹰ ﻤـﺎ ﺘﺘـﺎﺡ ﻟـﻪ‬
‫ﻓﺭﺼﺔ ﺭﺅﻴﺔ ﺍﻟﻤﺤﺭﻭﻡ ﻤﻨﻪ ﺴﻭﺍﺀ ﻜﺎﻥ ﺃﺒﺎﹰ ﺃﻭ ﺃﻤﺎﹰ ‪.‬‬

‫ﻤﺸﻜﻠﺔ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﻴﻌﻴﺵ ﺍﻟﻁﻔل ﺤﻴﺎﺘﻪ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻓﻲ ﺃﺴﺭﺘﻪ ﺍﻟﺘـﻲ ﺘﺘﺤﻤـل ﻤـﺴﺌﻭﻟﻴﺔ ﺭﻋﺎﻴﺘـﻪ ﻭﺤﻤﺎﻴﺘـﻪ‬

‫ﻭﺘﻨﺸﺌﺘﻪ ﺘﻨﺸﺌﺔ ﺴﻠﺒﻴﺔ ﺨﺎﻟﻴﺔ ﻤﻥ ﺍﻟﺘـﻭﺘﺭﺍﺕ ﻭﺍﻟـﺼﺭﺍﻋﺎﺕ‪ ،‬ﻭﺘـﺴﺎﻋﺩﻩ ﻋﻠـﻰ ﺇﻜـﺴﺎﺒﻪ ﺍﻟﻘـﺩﺭﺓ‬

‫ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺴﻠﻴﻡ‪ .‬ﻓﻲ ﺤﺎﻟﺔ ﻭﺠﻭﺩ ﺃﺒـﺎﻩ‪ .‬ﺃﻤـﺎ ﻓـﻲ ﺤﺎﻟـﺔ ﻭﻓـﺎﺓ ﺍﻷﺏ‬
‫ﻓﺈﻥ ﺨﻠﻼﹰ ﻗﺩ ﻴﻁﺭﺃ ﻋﻠﻰ ﺍﻷﺴﺭﺓ ﻭﻗـﺩ ﺘﻠﺤـﻕ ﺃﻀـﺭﺍﺭﺍﹰ ﺠـﺴﻴﻤﺔ ﺒﺎﻷﺒﻨـﺎﺀ ﺘﺘﻨـﻭﻉ ﻤـﺎ ﺒـﻴﻥ‬
‫ﺍﻟﺘﻭﺘﺭ‪ ،‬ﻭﺍﻟﻘﻠﻕ‪ ،‬ﻭﺍﻟﺤﺯﻥ‪ ،‬ﻭﺍﻻﻜﺘﺌﺎﺏ‪ ،‬ﺇﻟﻰ ﻀﻌﻑ ﻓـﻲ ﺍﻟﻨﻤـﻭ ﺍﻟﺠـﺴﻤﻲ ﻭﺍﻟﻌﻘﻠـﻲ ﻭﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﻏﻴﺭﻩ ﻤﻥ ﺍﻟﻤﻅﺎﻫﺭ ‪ ،‬ﻫﺫﺍ ﻓﻀﻼﹰ ﻋﻥ ﺍﻟـﻀﺭﺭ ﺍﻻﻗﺘـﺼﺎﺩﻱ ﻭﺍﻟﻤـﺎﻟﻲ ﺍﻟـﺫﻱ ﻴﻨـﺸﺄ ﺒـﺴﺒﺏ‬
‫ﻓﻘﺩﺍﻥ ﺍﻟﻤﻌﻴل ‪ ،‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻓﺎﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺒﺤﺎﺠـﺔ ﻤﺎﺴـﺔ ﺇﻟـﻰ ﺍﻟﻤـﺴﺎﻋﺩﺓ ﻭﺍﻟﻤـﺴﺎﻨﺩﺓ‬
‫ﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺤﻴﻁ ﺴﻭﺍﺀ ﺃﻜﺎﻨـﺕ ﺍﻟﻤـﺴﺎﻋﺩﺓ ﻓﺭﺩﻴـﺔ ﺃﻭ ﻤﺅﺴـﺴﺎﺘﻴﺔ ﻟﺘـﻭﻓﻴﺭ ﺠـﻭ ﻨﻔـﺴﻲ‬
‫ﻭﺍﺠﺘﻤﺎﻋﻲ ﻤﻨﺎﺴﺏ ﻟﻬﺅﻻﺀ ﺍﻷﻴﺘـﺎﻡ ‪ ،‬ﻭﺘﻨﺘـﺸﺭ ﻓـﻲ ﻗﻁـﺎﻉ ﻏـﺯﺓ ﺍﻟﻌﺩﻴـﺩ ﻤـﻥ ﺍﻟﻤﺅﺴـﺴﺎﺕ‬

‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﺴﺎﻨﺩﺓ ﻟﻸﻴﺘﺎﻡ ‪ ،‬ﺒﻌﻀﻬﺎ ﻴﻌﺘﻤـﺩ ﺃﺴـﻠﻭﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ ﻭﺍﻟـﺒﻌﺽ ﺍﻵﺨـﺭ‬
‫ﻴﻌﺘﻤﺩ ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‪ ،‬ﻭﺍﻟـﺒﻌﺽ ﻴﻌﺘﻤـﺩ ﺃﺴـﻠﻭﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﻤﺎﻟﻴـﺔ ‪ ،‬ﻭﻤﺠﻤـل‬
‫ﻫﺩﻑ ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻤـﺴﺎﻨﺩﺓ ﺇﻜـﺴﺎﺏ ﺍﻷﻁﻔـﺎل ﺍﻷﻴﺘـﺎﻡ ﺍﻟﺠـﻭ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ‪،‬‬

‫ﻭﺇﻴﺠﺎﺩ ﺠﻭ ﻤﻥ ﺍﻟﺘﻘﺒل ﻭﺍﻻﺭﺘﻘﺎﺀ ﺒﺎﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﻭﻤﻨﺤﻪ ﺩﺭﺠـﺔ ﻤﻨﺎﺴـﺒﺔ ﻤـﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻓﺈﻥ ﻤﺸﻜﻠﺔ ﺍﻟﺒﺤﺙ ﺘﺘﺤﺩﺩ ﻓﻲ ﺍﻟﺘﺴﺎﺅل ﺍﻟﺭﺌﻴﺴﻲ ﺍﻟﺘﺎﻟﻲ‪:‬‬

‫ﻫل ﺘﻭﺠﺩ ﻋﻼﻗﺔ ﺒـﻴﻥ ﺃﺴـﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﻓـﻲ ﻤﺅﺴـﺴﺎﺕ ﺭﻋﺎﻴـﺔ ﺍﻷﻴﺘـﺎﻡ ﻭﺒـﻴﻥ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﻋﻴﻨﺔ ﻤﻥ ﺍﻷﻴﺘﺎﻡ ؟‬

‫ﻭﻟﻺﺠﺎﺒﺔ ﻋﻠﻰ ﺍﻟﺘﺴﺎﺅل ﺍﻟﺭﺌﻴﺱ ﻓﻘﺩ ﺼﺎﻍ ﺍﻟﺒﺎﺤﺙ ﺍﻷﺴﺌﻠﺔ ﺍﻟﻔﺭﻋﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪ ‬‬
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‫‪ ‬‬

‫ﻫل ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ﺒـﻴﻥ‬ ‫‪.1‬‬
‫ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﻁﻔﺎل ﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﺘﻌﺯﻱ ﻟﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻠﻘﺎﻫﺎ‬
‫ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ) ﺍﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﺘﻌﻠﻴﻤﻴﺔ ‪ ،‬ﺒﺩﻭﻥ ( ‪.‬‬
‫ﻫل ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ﺒـﻴﻥ‬ ‫‪.2‬‬
‫ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﻤﺠﻤﻭﻋﺘﻲ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ﻭﺍﻟﺘﻌﻠﻴﻡ‬
‫ﺍﻟﻌﺎﻡ ‪.‬‬
‫ﻫل ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ﺒـﻴﻥ‬ ‫‪.3‬‬
‫ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ‪ ،‬ﻭﺒﻴﻥ ﺃﻗﺭﺍﻨﻬﻡ ﺍﻟﻤﺘﻭﻓﻴﻥ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ ‪.‬‬
‫ﻫل ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ﺒـﻴﻥ‬ ‫‪.4‬‬
‫ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﺃﻁﻔﺎل ﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺘﻌﺯﻱ ﺇﻟﻰ ﺍﻟﺠﻨﺱ ) ﺫﻜﺭ‬
‫‪ -‬ﺃﻨﺜﻰ ( ‪.‬‬

‫ﺃﻫﺩﺍﻑ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺘﻬﺩﻑ ﺍﻟﺩﺭﺍﺴﺔ ﻟﺘﺤﻘﻴﻕ ﻤﺎ ﻴﻠﻲ ‪:‬‬
‫ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺘﻌﺯﻯ ﺇﻟﻰ ﻨﻤـﻁ ﺍﻟﺭﻋﺎﻴـﺔ‬ ‫‪-1‬‬
‫ﺍﻟﺘﻲ ﻴﺘﻠﻘﺎﻫﺎ ﺍﻟﻴﺘﻴﻡ )ﺍﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺘﻌﻠﻴﻤﻴﺔ ‪ ،‬ﺒﺩﻭﻥ ( ‪.‬‬
‫ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﺃﻁﻔﺎل ﻜل ﻤﻥ ﺍﻟﺭﻋﺎﻴﺔ‬ ‫‪-2‬‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ﻭﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ‪.‬‬
‫ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﻓﻘـﺎﹰ ﻟﻨـﻭﻉ ﻭﻓـﺎﺓ ﺍﻷﺏ‬ ‫‪-3‬‬
‫)ﺍﺴﺘﺸﻬﺎﺩ ‪ ،‬ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ ( ‪.‬‬
‫ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﻓﻘﺎﹰ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺠﻨﺱ ) ﺫﻜﺭ‬ ‫‪-4‬‬
‫‪ -‬ﺃﻨﺜﻰ ( ‪.‬‬

‫ﺃﻫﻤﻴﺔ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺘﺸﻴﺭ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﻤﻭﻀﻭﻉ ﺍﻷﻁﻔﺎل ﺇﻟﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺠﻭ ﺍﻷﺴﺭﻱ ﺍﻟﻁﺒﻴﻌـﻲ ﻓـﻲ‬
‫ﺇﻜﺴﺎﺏ ﺍﻟﻁﻔل ﺍﻟﻘﺩﺭ ﺍﻷﻜﺜﺭ ﻤﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ .‬ﻭﺘﻜﻭﻴﻥ ﻤﻔﻬﻭﻡ ﺇﻴﺠـﺎﺒﻲ ﻟﻠـﺫﺍﺕ‪،‬‬
‫ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻷﺴﺭﺓ ﺒﺄﻗﻁﺎﺒﻬﺎ ) ﺍﻷﺏ ‪ ،‬ﺍﻷﺨﻭﺓ ﻭﺍﻷﺨﻭﺍﺕ ( ﺘﻌﺘﺒﺭ ﺍﻹﻁﺎﺭ ﺍﻷﺴﺎﺴﻲ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺒﻨـﺎﺀ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻸﻁﻔﺎل‪ .‬ﻭﻓﻲ ﺤﺎل ﻓﻘﺩﺍﻥ ﺍﻷﺏ ﺃﻭ ﺍﻟﻭﺍﻟﺩﻴﻥ‪ ،‬ﻓﺄﻨﻪ ﻴﺘﻭﺠﺏ ﻋﻠـﻰ ﺍﻟﻴﺘـﻴﻡ ﺃﻥ‬

‫‪ ‬‬
‫‪6‬‬
‫‪ ‬‬

‫ﻴﻌﻴﺵ ﻤﻊ ﺃﻤﻪ ﺃﻭ ﻓﻲ ﺃﺴﺭﺘﻪ ﺍﻟﻤﻤﺘﺩﺓ ‪ ،‬ﺃﻭ ﻴﻌﻴﺵ ﻓﻲ ﺃﺤﺩ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ‪ ،‬ﺃﻭ ﻴﺘﻠﻘﻰ ﺭﻋﺎﻴﺔ ﻤـﺴﺎﻨﺩﺓ‬
‫ﺨﺎﺼﺔ ﻓﻲ ﺇﺤﺩﻯ ﻤﺅﺴﺴﺎﺕ ﺍﻷﻴﺘﺎﻡ‪ .‬ﻭﻤﻥ ﺍﻟﻤﻨﺘﻅﺭ ﺃﻥ ﻴﺸﺒﻊ ﺍﻟﻴﺘﻴﻡ ﺤﺎﺠﺎﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺍﻟﻤﺎﻟﻴﺔ ﻓﻲ ﻭﺍﻗﻌﻪ ﺍﻟﺠﺩﻴﺩ ﺤﺘﻰ ﻴﻅل ﺴﻭﻴﺎﹰ‪ ،‬ﻭﻴﺘﻭﺠﺏ ﻋﻠﻰ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺠﺩﻴﺩﺓ ﺃﻭ ﺍﻷﺴﺭﺓ ﺍﻟﺠﺩﻴـﺩﺓ‪،‬‬
‫ﺍﻟﺘﻲ ﺴﻴﻠﺘﺤﻕ ﺒﻬﺎ ﺍﻟﻴﺘﻴﻡ ﺃﻥ ﺘﻭﻓﺭ ﻟﻪ ﺍﻟﺠﻭ ﺍﻷﻓﻀل ﻟﺤﻴﺎﺓ ﻜﺭﻴﻤﺔ‪ ،‬ﻭﺘﻌﻭﻀﻪ ﺍﻟﻘﺩﺭ ﺍﻷﻜﺒﺭ ﻤﻤﺎ ﺃﻓﺘﻘﺩﻩ‬
‫ﻋﻨﺩ ﻭﻓﺎﺓ ﻭﺍﻟﺩﻩ‪ ،‬ﻭﺘﻌﻤل ﻋﻠﻰ ﺘﻭﺍﻓﻘﻪ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻤﺎ ﺃﻤﻜﻥ‪ .‬ﻭﻤﻥ ﻫﻨﺎ ﻓﺈﻥ ﺃﻫﻤﻴﺔ ﺍﻟﺩﺭﺍﺴـﺔ‬
‫ﺍﻟﺤﺎﻟﻴﺔ ﺘﺒﺭﺯ ﻓﻲ ﻋﺩﺓ ﻨﻘﺎﻁ ‪:‬‬

‫‪ -1‬ﺩﺭﺍﺴﺔ ﺸﺭﻴﺤﺔ ﻤﻬﻤﺔ ﻤﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻔﻠﺴﻁﻴﻨﻲ ﻭﻫﻡ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ‪ ،‬ﺍﻟﺫﻴﻥ ﻴﺤﺘـﺎﺠﻭﻥ ﺇﻟـﻰ‬
‫ﻗﺩﺭ ﺃﻜﺒﺭ ﻤﻥ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﻟﺘﻌﻭﻴﻀﻬﻡ ﺒﻌﺽ ﻤﺎ ﻓﻘﺩﻭﻩ ﻤﻥ ﻋﻁﻑ ﻭﺤﻨﺎﻥ ﻭﺭﻋﺎﻴﺔ ‪.‬‬

‫‪ -2‬ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﺍﻋﻴﺔ ﻟﻸﻴﺘﺎﻡ‪ ،‬ﻤﻥ ﺤﻴﺙ ﺩﻭﺭﻫﺎ ﻓﻲ ﺇﻜﺴﺎﺏ ﺍﻟﻁﻔل ﺍﻟﻴﺘـﻴﻡ‬
‫ﺍﻟﻘﺩﺭ ﺍﻷﻜﺒﺭ ﻤﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬

‫‪ -3‬ﺘﻤﺜل ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﻤﺤﺎﻭﻟﺔ ﻫﺎﺩﻓﺔ ﻟﻠﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺘﻌﺯﻴﺯ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻹﻴﺠﺎﺒﻴﺔ ﻓﻲ ﻤﺅﺴـﺴﺎﺕ‬
‫ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺘﻁﻭﻴﺭﻫﺎ ‪ ،‬ﻭﺍﻟﺤﺩ ﻤﻥ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﺘﻲ ﺘﺸﻜل ﻋﺎﺌﻘﺎﹰ ﻟﻸﻴﺘﺎﻡ ﻓﻲ ﺘـﻭﺍﻓﻘﻬﻡ‬
‫ﺍﻟﻁﺒﻴﻌﻲ ‪.‬‬

‫‪ -4‬ﺘﻜﺸﻑ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻥ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻭﺍﻓﻕ ﺒﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟﺫﻱ ﻴﻌﻴﺸﻭﻥ ﻓﻴﻪ‪.‬‬

‫‪ -5‬ﻗﺩ ﻴﺴﺘﻔﻴﺩ ﻤﻥ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺩﺍﺭﺴﻭﻥ‪ ،‬ﻭﺍﻟﻤﻬﺘﻤﻭﻥ‪ ،‬ﻭﻤﺭﺍﻜﺯ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﺘﻲ ﺘﻌﻨﻲ ﺒﻤﻭﻀـﻭﻉ‬
‫ﺍﻷﻁﻔﺎل ‪.‬‬

‫‪ -6‬ﺘﺄﻜﺩﺕ ﺃﻫﻤﻴﺔ ﺍﻟﺒﺤﺙ ﻟﻠﺒﺎﺤﺙ ﺒﻌﺩ ﺯﻴﺎﺭﺘﻪ ﻟﺒﻌﺽ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺤﻴﺙ ﻋـﺎﻴﻥ ﻋـﻥ‬
‫ﻗﺭﺏ ﻭﺍﻗﻊ ﺍﻟﺤﺭﻤﺎﻥ ﺍﻟﺫﻱ ﻴﻌﻴﺸﻪ ﻫﺅﻻﺀ ﺍﻷﻴﺘﺎﻡ ﻭﻀﺭﻭﺭﺓ ﺇﻴﺠﺎﺩ ﺠﻭ ﺇﻴﺠﺎﺒﻲ ﻤﻨﺎﺴـﺏ ﻟﻬـﺫﻩ‬
‫ﺍﻟﻔﺌﺔ ﺍﻟﻤﻬﻤﺔ ﻭﺍﻟﺘﻲ ﻻ ﻴﻌﻠﻡ ﺒﻬﻡ ﻭﺒﻅﺭﻭﻓﻬﻡ ﺇﻻ ﻗﻠﻴل ﻤﻥ ﺍﻟﻤﻬﺘﻤﻴﻥ ﻭﺒﻌﺽ ﺍﻟﻤﺤﺴﻨﻴﻥ ‪.‬‬

‫ﻤﺼﻁﻠﺤﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺍﻟﻴﺘﻴﻡ ‪ :‬ﺍﻟﻴﺘﻡ ﻫﻭ ﺍﻻﻨﻔﺭﺍﺩ‪ .‬ﻭﺍﻟﻴﺘﻡ ﻫـﻭ ﻓﻘـﺩﺍﻥ ﺍﻷﺏ ﻗﺒـل ﺴـﻥ ﺍﻟﺒﻠـﻭﻍ ) ﺍﻟﻔﻴـﺭﻭﺯ‬
‫ﺃﺒﺎﺫﻱ‪ ،‬ﺏ‪،‬ﺕ ‪ (193:‬ﻭﻴﻌﺭﻑ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﺩﺭﺍﺴﺘﻪ ﺒﺄﻨـﻪ ﻤـﻥ ﻓﻘـﺩ ﺃﺒـﺎﻩ ﺒﺎﻟﻭﻓـﺎﺓ‬
‫ﻭﻴﺘﻠﻘﻰ ﺭﻋﺎﻴﺔ ﻓﻲ ﺃﺤﺩ ﻤﺅﺴـﺴﺎﺕ ﺭﻋﺎﻴـﺔ ﺍﻷﻴﺘـﺎﻡ ﺍﻹﻴﻭﺍﺌﻴـﺔ ﺃﻭ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ ﺃﻭ ﻴﻌـﻴﺵ ﻓـﻲ‬
‫ﺃﺴﺭﺘﻪ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﻴﺘﻌﻠﻡ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻌﺎﻤﺔ ‪.‬‬

‫‪ ‬‬
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‫‪ ‬‬

‫ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻌﺎﻤﺔ ‪ :‬ﻫﻲ ﺃﺤـﺩ ﺃﺴـﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺘـﻲ ﻴﺘﻠﻘﺎﻫـﺎ ﺍﻟﻴﺘـﻴﻡ ﻓـﻲ‬
‫ﻗﻁﺎﻉ ﻏﺯﺓ ﻭﻫﻲ ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻭﻫـﻲ ﺃﻥ ﻴﺘﻠﻘـﻰ ﺍﻟﻴﺘـﻴﻡ ﺭﻋﺎﻴـﺔ ﺸـﺎﻤﻠﺔ ﻭﻴﻌـﻴﺵ‬
‫ﻓﻲ ﺃﺤﺩ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ ‪ ،‬ﻭﻫـﻲ ﻤﻌﻬـﺩ ﺍﻷﻤـل ﻟﻸﻴﺘـﺎﻡ ﻭﻤﺅﺴـﺴﺔ ﺩﺍﺭ‬
‫ﺍﻟﻜﺭﺍﻤﺔ ﻟﺭﻋﺎﻴﺔ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻷﻴﺘﺎﻡ ‪.‬‬

‫ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ‪ :‬ﻭﻫﻲ ﺃﻥ ﻴﺘﻠﻘـﻰ ﺍﻟﻴﺘـﻴﻡ ﺭﻋﺎﻴـﺔ ﺘﻌﻠﻴﻤﻴـﺔ ﻓـﻲ ﻤـﺩﺍﺭﺱ‬
‫ﺨﺎﺼﺔ ﺒﺎﻷﻴﺘﺎﻡ ﻤﺜل ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ﺍﻟﺨﻴﺭﻴﺔ ﻷﺒﻨـﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ ﻭﻤﺩﺭﺴـﺔ ﺨﺩﻴﺠـﺔ ﻟﻠﻴﺘﻴﻤـﺎﺕ‬
‫ﺍﻟﺘﺎﺒﻌﺔ ﻟﺠﻤﻌﻴﺔ ﺍﻟﺼﻼﺡ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

‫ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪ :‬ﻭﻫﻲ ﺃﻥ ﻴﺘﻠﻘﻰ ﺍﻟﻴﺘﻴﻡ ﺭﻋﺎﻴﺔ ﻓﻲ ﺃﺴـﺭﺘﻪ ﺍﻟﻁﺒﻴﻌﻴـﺔ‬
‫ﺍﻟﺘﻲ ﻴﻌﻴﺵ ﻓﻴﻬﺎ ﻭﻴﺘﻠﻘﻰ ﺭﻋﺎﻴﺔ ﺘﻌﻠﻴﻤﻴﺔ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺨﺎﺼﺔ ﺃﻭ ﻓﻲ ﺍﻟﻤﺩﺍﺭﺱ ﻋﺎﻤﺔ ‪.‬‬

‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ :‬ﻴﻌﺭﻑ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺒﺄﻨﻪ ﺍﻟﻤﺴﺎﻴﺭﺓ ﺍﻹﻴﺠﺎﺒﻴـﺔ‬
‫ﻟﻠﻅﺭﻭﻑ ﺍﻟﺠﺩﻴﺩﺓ ﺍﻟﺘﻲ ﺘﻁﺭﺃ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺒﺤﻴﺙ ﻴﺘﺼﺭﻑ ﺘﺼﺭﻓﺎﺕ ﻁﺒﻴﻌﻴﺔ ﺘﺠﺎﻩ ﺍﻟﻤﺴﺘﺠﺩﺍﺕ ‪.‬‬

‫ﺍﻟﺘﻌﺭﻴﻑ ﺍﻹﺠﺭﺍﺌﻲ ﻟﻠﺘﻭﺍﻓﻕ ‪ :‬ﻫﻭ ﺍﻟﺩﺭﺠﺔ ﺍﻟﺘﻲ ﻴﺤﺼل ﻋﻠﻴﻬﺎ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﺒﻌﺩ ﺍﺴـﺘﺠﺎﺒﺘﻪ‬
‫ﻻﺴﺘﺒﺎﻨﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺘﻲ ﺃﻋﺩﻫﺎ ﺍﻟﺒﺎﺤﺙ ‪.‬‬

‫ﺤﺩﻭﺩ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫‪ .1‬ﺤﺩﻭﺩ ﺯﻤﺎﻨﻴﺔ ‪ :‬ﺃﺠﺭﻴﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺍﻟﻌـﺎﻡ ﺍﻟﺩﺭﺍﺴـﻲ ‪2002/2001‬ﻡ‬
‫ﻭﺫﻟﻙ ﻤﻥ ‪2001/9/15‬ﻡ ﺇﻟﻰ ‪2001/10/15‬ﻡ ‪.‬‬

‫‪ .2‬ﺤﺩﻭﺩ ﻤﻜﺎﻨﻴﺔ ‪ :‬ﺃﺠﺭﻴﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﺃﻭ ﻴﺘﻠﻘﻭﻥ ﺭﻋﺎﻴـﺔ ﻓـﻲ‬
‫ﺃﺤﺩ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ‪ ،‬ﻭﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺭﻋﺎﻴﺔ ﻓﻲ ‪: :‬‬

‫‪ -‬ﻤﻌﻬﺩ ﺍﻷﻤل ﻟﻸﻴﺘﺎﻡ ‪ ،‬ﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﻜﺭﺍﻤﺔ ﻟﺭﻋﺎﻴﺔ ﺃﺒﻨﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ ﻭﺍﻷﻴﺘـﺎﻡ ‪ ،‬ﻤﺩﺭﺴـﺔ‬
‫ﺍﻟﺼﻼﺡ ﺍﻟﺨﻴﺭﻴﺔ ﻷﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻷﻴﺘﺎﻡ ﺒﻘﺴﻤﻴﻪ ) ﺍﻟﺫﻜﻭﺭ ‪ -‬ﺍﻹﻨﺎﺙ ( ‪،‬‬

‫‪ -‬ﻤﺩﺍﺭﺱ ﻭﻜﺎﻟﺔ ﺍﻟﻐﻭﺙ ‪ ،‬ﻭﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺤﻜﻭﻤﻴﺔ ﻓﻲ ﺍﻟﻤﻌﺴﻜﺭﺍﺕ ﺍﻟﻭﺴﻁﻰ ﻭﻤﺩﻴﻨﺔ ﻏﺯﺓ ‪.‬‬

‫‪ -3‬ﺍﻟﺤﺩ ﺍﻹﺤﺼﺎﺌﻲ ‪:‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﻋﺩﺓ ﺃﺴﺎﻟﻴﺏ ﺇﺤﺼﺎﺌﻴﺔ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻨﺘﺎﺌﺞ ﻭﻫﻲ ‪:‬‬

‫‪ ‬‬
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‫‪ ‬‬

‫‪ .1‬ﺘﺤﻠﻴل ﺍﻟﺘﺒﺎﻴﻥ ﺍﻷﺤﺎﺩﻱ ‪One Way Anova‬‬

‫‪ .2‬ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ‪.‬‬

‫‪ .3‬ﻤﺩﻯ ﺘﻭﻜﻲ ﺍﻟﻤﻌﻴﺎﺭﻱ ‪.‬‬

‫‪ .4‬ﺍﺨﺘﺒﺎﺭ " ﺕ " ‪. T. Test‬‬

‫‪ .5‬ﺍﺨﺘﺒﺎﺭ ﻤﺎﻥ ﻭﻴﺘﻨﻲ ‪. U‬‬

‫ﺃﺩﻭﺍﺕ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺘﺤﺩﺩﺕ ﺃﺩﺍﺓ ﺍﻟﺩﺭﺍﺴﺔ ﺒﺎﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻤﻥ ﺇﻋﺩﺍﺩ ﺩ‪ .‬ﻋﻠـﻲ ﺍﻟـﺩﻴﺏ‬
‫ﻭﺍﻟﺘﻲ ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺒﺈﺠﺭﺍﺀ ﺒﻌﺽ ﺍﻟﺘﻌﺩﻴﻼﺕ ﻋﻠﻴﻬﺎ ﻟﺘﺘﻨﺎﺴﺏ ﻤﻊ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻌﻤﺭﻴـﺔ ﻋﻴﻨـﺔ‬
‫ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﻭﺇﺠﺭﺍﺀ ﻤﻌﺎﻤل ﺼﺩﻕ ﻭﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ ‪.‬‬

‫ﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻭﺼﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻭﺍﻟـﺫﻱ ﻴـﺘﻡ ﻤـﻥ ﺨﻼﻟـﻪ ﺍﻟﺘﻌـﺭﻑ ﻋﻠـﻰ‬
‫ﻅﺎﻫﺭﺓ ﻤﺎ ﻭﻭﺼﻑ ﺍﻟﻭﻀﻊ ﺍﻟﺤـﺎﻟﻲ ﻟﻬـﺎ ﻋـﻥ ﻁﺭﻴـﻕ ﺠﻤـﻊ ﺍﻟﺒﻴﺎﻨـﺎﺕ ﻻﺨﺘﺒـﺎﺭ ﺼـﺤﺔ‬
‫ﺍﻟﻔﺭﻭﺽ ﺍﻟﺘﻲ ﺍﻓﺘﺭﻀﻬﺎ ﺍﻟﺒﺎﺤﺙ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬
‫‪‬‬

‫‪  v‬‬

‫‪ -‬ﺘﻌﺭﻴﻑ ﺍﻟﺘﻭﺍﻓﻕ‬
‫‪ -‬ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﻔﺴﺭﺓ ﻟﻠﺘﻭﺍﻓﻕ‬
‫‪ -‬ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺅﺜﺭﺓ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ‬
‫‪ -‬ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ‬
‫‪ -‬ﻤﺅﺸﺭﺍﺕ ﺍﻟﺘﻭﺍﻓﻕ‬
‫‪ -‬ﻤﺤﻜﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ‬
‫‪ -‬ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﻭﻋﻭﺍﻤﻠﻪ‬
‫‪ -‬ﺍﻟﺤﻴل ﺍﻟﺘﻭﺍﻓﻘﻴﺔ‬
‫‪ -‬ﺍﻷﺴﺭﺓ ﻭﺩﻭﺭﻫﺎ‬
‫‪ -‬ﺍﻟﺤﺭﻤﺎﻥ ﻭﺁﺜﺎﺭﻩ‬
‫‪‬‬

‫‪  v‬‬

‫‪ -‬ﺘﻌﺭﻴﻑ ﺍﻟﻴﺘﻴﻡ‬
‫‪ -‬ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﻨﺔ‬
‫‪ -‬ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺍﻹﺴﻼﻡ‬
‫‪ -‬ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺩﻭﻟﻲ‬
‫‪‬‬

‫‪  v‬‬

‫‪ -‬ﺃﺴﺎﻟﻴﺏ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺍﻟﻤﺘﺒﻌﺔ ﺩﻭﻟﻴﺎﹰ‬

‫‪ -‬ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺤﻠﻴﺔ ﻭ ﺃﺴﺎﻟﻴﺒﻬﺎ‬

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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺃﻭﻻﹰ ‪ -‬ﺍﻟﺘﻭﺍﻓﻕ ‪: Adjustment‬‬

‫ﺘﻌﺭﻴﻑ ﺍﻟﺘﻭﺍﻓﻕ ‪: :‬‬

‫• ﺃ‪ .‬ﺍﻟﺘﻭﺍﻓﻕ ﻴﻌﻨﻲ ‪ :‬ﺍﻻﺘﻔﺎﻕ ﻭﺍﻟﺘﻅﺎﻫﺭ ) ﺍﻟﻔﻴﺭﻭﺯ ﺃﺒـﺎﺩﻱ ﺠــ‪ ،( 390: 3‬ﻭﻜﻠﻤـﺔ ﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﻤﺄﺨﻭﺫﺓ ﻤﻥ ﻭﺍﻓﻕ ﺒﻴﻥ ﺍﻟﺸﻴﺌﻴﻥ ﻤﻭﺍﻓﻘﺔ ﺃﻱ ﻻﺀﻡ ﺒﻴﻨﻬﻤﺎ ‪ ،‬ﻭﺍﻟﺘﻭﺍﻓﻕ ﺃﻥ ﻴﺴﻠﻙ ﺍﻟﻤـﺭﺀ ﻤـﺴﻠﻙ‬
‫ﺍﻟﺠﻤﺎﻋﺔ ﻭﻴﺘﺠﻨﺏ ﻤﺎ ﻋﻨﺩﻩ ﻤﻥ ﺸﺫﻭﺫ ﻓﻲ ﺍﻟﺨﻠﻕ ﻭﺍﻟﺴﻠﻭﻙ) ﺃﻨﻴﺱ ﻭﺁﺨﺭﻭﻥ‪( 1047 :1972،‬‬

‫• ﺏ‪ .‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﺼـﻁﻼﺤﺎﹰ ‪ :‬ﺭﻏﻡ ﻜﺜﺭﺓ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺘﻭﺍﻓﻕ ﺇﻻ ﺃﻨﻬﺎ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﺘـﺼﺏ‬
‫ﻓﻲ ﺍﺘﺠﺎﻩ ﻭﺍﺤﺩ‪ ،‬ﻭﺘﺸﻴﺭ ﻓﻲ ﻏﺎﻟﺒﻬﺎ ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻫﻭ "ﻋﻤﻠﻴﺔ ﺍﻟﻤﻭﺍﺀﻤﺔ ﻭﺍﻟﻤـﺴﺎﻴﺭﺓ ﻭﻋـﺩﻡ‬
‫ﺍﻟﺘﻨﺎﻓﺭ ﻭﺍﻟﺸﺫﻭﺫ ﻋﻥ ﺍﻟﺠﻤﺎﻋﺔ ﺃﻭ ﻋﻥ ﺍﻟﻤﺤﻴﻁ " ‪ ،‬ﻭﺴﻨﺘﻨﺎﻭل ﺘﻌﺭﻴﻔﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺒـﺸﻲﺀ ﻤـﻥ‬
‫ﺍﻟﺘﻔﺼﻴل ﺒﻌﺩ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻔﺭﻕ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻟﺘﻜﻴﻑ ‪.‬‬

‫• ﺃﻭﺠﻪ ﺍﻻﺨﺘﻼﻑ ﺒﻴﻥ ﺍﻟﺘﻜﻴﻑ ‪ Adaptation‬ﻭﺍﻟﺘﻭﺍﻓﻕ ‪:Adjustment‬‬

‫ﺒﻌﺩ ﺍﻹﻁﻼﻉ ﻋﻠﻰ ﺍﻷﺩﺏ ﺍﻟﺴﻴﻜﻭﻟﻭﺠﻲ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻜﻴﻑ‪ ،‬ﻴﺭﻯ ﺍﻟﺒﺎﺤـﺙ ﺃﻥ ﻫﻨـﺎﻙ‬
‫ﺘﺩﺍﺨﻼﹰ ﻓﻲ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ‪ ،‬ﺤﻴﺙ ﺇﻥ ﺒﻌﺽ ﺍﻟﺒﺎﺤﺜﻴﻥ ﺫﻜﺭﻫﺎ ﺒﻨﻔﺱ ﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﻤﻔﻬﻭﻡ ‪ ،‬ﻓـﺈﺫﺍ ﺫﻜـﺭﺕ‬
‫ﻤﺴﺘﻭﻴﺎﺕ ﻟﻠﺘﻭﺍﻓﻕ ﻋﻨﺩ ﺃﺤﺩﻫﻡ ﺫﻜﺭﻫﺎ ﺁﺨﺭ ﺒﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﺘﻜﻴﻑ ‪ ،‬ﺇﻻ ﺃﻥ ﺒﻌﺽ ﺍﻟﺒـﺎﺤﺜﻴﻥ ﻤﻴـﺯﻭﺍ‬
‫ﻭﻓﺭﻗﻭﺍ ﺒﻴﻨﻬﻤﺎ ﻓﻴﺭﻯ ) ﻤﻭﺭﺍ ﻭﻜﻼﻜﻬﻭﻥ ) ‪ (Moura and Kluchon‬ﺃﻥ ﺍﻟﺘﻜﻴـﻑ ﻴﻌﻨـﻲ ﺍﻟـﺴﻠﻭﻙ‬
‫ﺍﻟﺫﻱ ﻴﺠﻌل ﺍﻟﻜﺎﺌﻥ ﺤﻴﺎﹰ ﻭﺼﺤﻴﺤﺎﹰ ﻭﻓﻲ ﺤﺎﻟﺔ ﺘﻜﺎﺜﺭ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻴﻨﻤﻰ ﻭﺒﻐﻴﺭ ﺍﻟﻁﺭﻕ ﺍﻟﻤﻭﺭﻭﺜﺔ ﻓـﻲ‬
‫ﺍﻟﺴﻠﻭﻙ)ﻨﻅﺭﻴﺔ ﺍﻟﻐﺭﺍﺌﺯ ( ‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻥ ﻟﻔﻅﺔ ﺍﻟﺘﻜﻴﻑ ﻋﻨﺩﻫﻤﺎ ﺘﺴﺘﺨﺩﻡ ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﻤﻔﻬﻭﻡ ﻋـﺎﻡ‬
‫ﻴﺘﻀﻤﻥ ﺠﻤﻴﻊ ﻤﺎ ﻴﺒﺫﻟﻪ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺤﻲ ﻤﻥ ﻨﺸﺎﻁ ﻟﻤﻤﺎﺭﺴﺔ ﻋﻤﻠﻴﺔ ﺍﻟﺤﻴﺎﺓ ﻓـﻲ ﻤﺤﻴﻁـﻪ ﺍﻟﻔﻴﺯﻴﻘـﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ .‬ﺒﻴﻨﻤﺎ ﻴﺅﺩﻱ ﺍﻟﺘﻭﺍﻓﻕ ﺇﻟﻰ ﻅﻬﻭﺭ ﺍﻟﻌﺎﺩﺍﺕ ﻭﻴﻐﻴﺭ ﻤﻨﻬﺎ ) ﻨﻅﺭﻴﺔ ﺍﻟـﺘﻌﻠﻡ ( ﺃﻱ ﺃﻨﻬﻤـﺎ‬
‫ﻴﻘﺼﺭﺍﻥ ﻟﻔﻅ " ﺍﻟﺘﻭﺍﻓﻕ " ﻟﻠﺩﻻﻟﺔ ﻋﻠﻰ ﺍﻟﺠﺎﻨﺏ ﺍﻟﺴﻴﻜﻭﻟﻭﺠﻲ ﻤﻥ ﻨﺸﺎﻁ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺤـﻲ ) ﻋـﻭﺽ‬
‫‪.( 12 : 1996‬‬

‫ﻭﻴﺭﻯ "ﻨﻌﻴﻡ ﺍﻟﺭﻓﺎﻋﻲ" ﺃﻥ ﺍﻟﺘﻜﻴﻑ " ﻋﻤﻠﻴﺔ ﺩﻴﻨﺎﻤﻴﻜﻴﺔ ﻤﺴﺘﻤﺭﺓ ﻴﻬﺩﻑ ﺒﻬﺎ ﺍﻟﺸﺨﺹ ﻟﺘﻌﺩﻴل‬
‫ﺴﻠﻭﻜﻪ ﻟﻴﺤﺩﺙ ﻋﻼﻗﺔ ﺃﻜﺜﺭ ﺘﻭﺍﻓﻘﺎﹰ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻟﺒﻴﺌﺔ"‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻨﻪ ﻴﻨﻁﻭﻱ ﻋﻠﻰ ﺃﺩﺍﺀ ﻭﻓﺎﻋﻠﻴﺔ ﺘﺘﺤﻘﻕ‬
‫ﻤﻥ ﺨﻼل ﺍﻻﺘﺯﺍﻥ ﻤﻊ ﺍﻟﺒﻴﺌﺔ )ﺍﻟﺭﻓﺎﻋﻲ ‪ .( 33 : 1997،‬ﻭﻴﺭﻯ ﺍﻟﺩﺭﻴﻨﻲ ﺃﻥ ﺍﻟﺘﻜﻴـﻑ ﺍﺼـﻁﻼﺡ‬
‫ﻨﻘﻠﻪ ﺍﻟﺴﻴﻜﻭﻟﻭﺠﻴﻭﻥ ﻋﻥ ﺍﻟﺒﻴﻭﻟﻭﺠﻴﺎ‪ ،‬ﻭﺃﺼﺒﺢ ﻴﻨﻁﺒﻕ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺃﻜﺜﺭ ﻤـﻥ ﺍﻟﺤﻴـﺎﺓ‬
‫ﺍﻟﻔﻴﺯﻴﻘﻴﺔ ) ﺍﻟﺩﺭﻴﻨﻲ ‪. ( 437 : 1983‬‬

‫‪ ‬‬
‫‪11‬‬
 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻜﻤﺎ ﻴﻔﺭﻕ ﻜﺎﺭل ﺠﺎﺭﺴﻭﻥ ) ‪ (Karl Garson‬ﺒﻴﻥ ﺍﻟﺘﻜﻴﻑ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺫﻟﻙ ﺃﻥ ﺍﻟﺘﻜﻴﻑ ﻴﻌﻨﻲ‬
‫ﻋﻨﺩ ﺍﻟﺒﻴﻭﻟﻭﺠﻴﻴﻥ ﺃﻱ ﺘﻐﻴﻴﺭ ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺤﻲ ﺃﻭ ﻭﻅﻴﻔﺘﻪ ﺘﺠﻌﻠﻪ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀ ﻭﺍﺴـﺘﻤﺭﺍﺭ‬
‫ﻨﻭﻋﻪ‪ ،‬ﻭﻋﻨﺩﻤﺎ ﻴﻨﺠﺢ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺤﻲ ﻓﻲ ﺘﻜﻴﻔﻪ ‪،‬ﻋﻨﺩﺌﺫ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄﻨﻪ ﻤﺘﻭﺍﻓﻕ ﻭﺇﺫﺍ ﻓـﺸل ﻓﺈﻨـﻪ‬
‫ﺴﻲﺀ ﺍﻟﺘـﻭﺍﻓﻕ ‪ ،‬ﻭﻴﻼﺤﻅ ﺃﻥ ﺘﻜﻴﻑ ﺍﻟﻜﺎﺌﻥ ﺍﻟﺤﻲ ﺒﺎﻟﻤﻌﻨﻰ ﺍﻟﺒﻴﻴﻭﻟﻭﺠـﻲ ﺇﻨﻤــﺎ ﻫــﻭ ﺘﻜﻴـﻑ‬
‫ﺁﻟـﻲ ) ﻋﻭﺽ‪. ( 13 ،12 ،1996‬‬

‫ﻭﻴﺭﻯ "ﺍﻟﻤﻠﻴﺠﻲ" ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻫﻭ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺫﻱ ﺒﻭﺍﺴﻁﺘﻪ ﻴﺼﺒﺢ ﺍﻟﺸﺨﺹ ﺃﻜﺜﺭ ﻜﻔﺎﺀﺓ ﻓﻲ‬
‫ﻋﻼﻗﺘﻪ ﻤﻊ ﺒﻴﺌﺘﻪ ‪ ،‬ﺃﻤﺎ ﻓﻲ ﺤﺎﻻﺕ ﺍﻟﺼﺭﺍﻉ ﺍﻟﻨﻔﺴﻲ ﺃﻭ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻟﺨﻠﻘﻴﺔ ﻓﺈﻥ ﺍﻟﻔﺭﺩ ﻴﻌـﺩل ﻤـﻥ‬
‫ﺴﻠﻭﻜﻪ ﻭﻋـﺎﺩﺍﺘﻪ ﻭﺍﺘﺠﺎﻫﺎﺘﻪ ﻟﻴﻭﺍﺌﻡ ﺍﻟﺠـﻤﺎﻋﺔ ﺍﻟﺘـﻲ ﻴﻌﻴـﺵ ﺒﻴﻨﻬﺎ ‪ ،‬ﻭﻫﺫﺍ ﻤـﺎ ﻴﻁﻠـﻕ ﻋﻠﻴـﻪ‬
‫ﺒﺎﻟﺘﻜﻴﻑ ) ﺍﻟﻤﻠﻴﺠﻲ ‪. ( 386- 385 : 1971 ،‬‬

‫ﺃﻤﺎ "ﺭﻴﻤﻭﻨﺩ ﻜﺎﺘل" ﻓﻴﺘﻨﺎﻭل ﺜﻼﺙ ﻤﺼﻁﻠﺤﺎﺕ ﻫﻲ ﺍﻟﺘﻜﻴـﻑ ‪ ،‬ﻭﺍﻟﺘﻭﺍﻓـﻕ ‪ ،‬ﻭﺍﻟﺘﻜﺎﻤـل ‪،‬‬
‫ﻤﺤﺎﻭﻻﹰ ﺘﺤﺩﻴﺩ ﻤﻔﻬﻭﻡ ﻜل ﻤﻨﻬﺎ ‪ ،‬ﻓﺎﻟﺘﻜﻴﻑ ﻴﺴﺘﺨﺩﻡ ﺒﻤﻌﻨﻰ ﺍﺠﺘﻤﺎﻋﻲ‪ .‬ﺃﻤﺎ ﺍﻟﺘﻭﺍﻓﻕ ﻓﻴﻌﻨﻲ ﺍﻟﻌﻤﻠﻴـﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺒﻨﺎﺌﻴـﺔ ‪ ،‬ﻭﺍﻟﺘﻜـﺎﻤل ﻴﻌﻨﻲ ﻤﺩﻯ ﺘﻜﺎﺜﻑ ﻭﺘﺂﺯﺭ ﻜل ﻁﺎﻗﺎﺕ ﺍﻟﻔﺭﺩ ﻓﻲ ﺴﺒﻴل ﻫﺩﻑ ﻤﻌـﻴﻥ‬
‫) ﻋﻭﺽ ‪. ( 14 : 1996،‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺃﻥ ﺍﻟﺘﻜﻴﻑ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺠﺎﻨﺏ ﺍﻟﺒﻴﺌﻲ ﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﻴﺘﻜﻴـﻑ‬
‫ﻤﻊ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺘﻲ ﻴﻌﻴﺵ ﺒﻬﺎ ﺴﻭﺍﺀ ﺃﻜﺎﻨﺕ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻔﻴﺯﻴﻘﻴﺔ ﺃﻭ ﺍﻟﺒﻴﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻓﻴﻌﺩل ﻤـﻥ ﺴـﻠﻭﻜﻪ‬
‫ﻭﻴﻌﺩل ﻤﻥ ﺍﻟﺒﻴﺌﺔ ﻤﻥ ﺤﻭﻟﻪ ﻟﺘﺤﺩﺙ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻴﻑ ‪ ،‬ﺃﻤﺎ ﺍﻟﺘﻭﺍﻓﻕ ﻓﻠﻪ ﺒﻌﺩ ﻨﻔﺴﻲ ﺃﻜﺜﺭ ‪ ،‬ﻭﻴﺩل ﻋﻠﻰ‬
‫ﺍﻻﺴﺘﺴﻼﻡ ﻭﺍﻟﺭﻀﺎ ﺍﻟﺩﺍﺨﻠﻲ ﻟﻺﻨﺴﺎﻥ ‪ ،‬ﻭﻫﻭ ) ﺃﻱ ﺍﻟﺘﻭﺍﻓﻕ ( ﻏﺎﻴﺔ ﺍﻟﻭﺠﻭﺩ ﺍﻹﻨﺴﺎﻨﻲ ﻭﻭﺴﻴﻠﺘﻪ ﻓـﻲ‬
‫ﺁﻥ ﻭﺍﺤﺩ ‪ .‬ﻭﻤﺼﺩﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻷﺴﺎﺴﻲ ﺍﺘﺒﺎﻉ ﻤﺎ ﺃﻤﺭ ﺍﷲ ﻭﺍﺠﺘﻨﺎﺏ ﻤﺎ ﻨﻬﻰ ﻋﻨﻪ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ" ﻓﻤـﻦ‬
‫ﺍﺗﺒﻊ ﻫﺪﺍﻱ ﻓﻼ ﻳﻀﻞ ﻭﻻ ﻳﺸﻘﻰ‪ ،‬ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﺫﻛﺮﻱ ﻓﺈﻥ ﻟﻪ ﻣﻌﻴﺸﺔ ﺿـﻨﻜﺎ" ) ﻁـﻪ ‪-124:‬‬
‫‪ (124‬ﻓﺎﺘﺒﺎﻉ ﺍﻟﻬﺩﻯ ﻭﺍﻹﻴﻤﺎﻥ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺭﺍﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﻋﺩﻡ ﺍﻟﺘﻭﺘﺭ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﻤـﻊ‬
‫ﺍﻟﻨﻔﺱ ﻭﻤﻊ ﺍﻟﺠﻤﺎﻋﺔ ‪ .‬ﻭﺍﻟﺘﻜﻴﻑ ﻭﺍﻟﺘﻭﺍﻓﻕ ﻤﻁﻠﻭﺒﺎﻥ ﻟﺤﻴﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻭﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻤﻜـﻥ ﺃﻥ ﻴﻭﺠـﺩ‬
‫ﺃﺤﺩﻫﻤﺎ ﺒﺩﻭﻥ ﺍﻵﺨﺭ ﻷﻥ ﻜل ﻭﺍﺤﺩ ﻤﻨﻬﻤﺎ ﻴﻜﻤل ﺍﻵﺨﺭ ‪ ،‬ﻓﺎﻟﺘﻜﻴﻑ ﻤﻘﺩﻤـﺔ ﻟﻠﺘﻭﺍﻓـﻕ ‪ ،‬ﻭﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﻴﺘﻀﻤﻥ ﻭﻴﺸﻤل ﺍﻟﺘﻜﻴﻑ ‪.‬‬

‫• ﺘﻌﺭﻴﻔﺎﺕ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﻟﻠﺘﻭﺍﻓﻕ ‪- :‬‬

‫ﻭﺘﺸﻴﺭ ﺃﺩﺒﻴﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻤﺴﺘﻤﺩ ﺃﺼﻼﹰ ﻤﻥ ﻋﻠﻡ ﺍﻟﺒﻴﻭﻟﻭﺠﻴﺎ ‪ ،‬ﻭﻗﺩ ﺍﺴﺘﺨﺩﻡ ﻫـﺫﺍ‬
‫ﺍﻟﻤﺼﻁﻠﺢ ﻓﻲ ﻤﺠﺎﻻﺕ ﻋﻠﻡ ﺍﻟﻨﻔﺱ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺸﻴﺭ ﺇﻟﻰ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺴﻌﻰ ﺇﻟﻰ ﺠﺎﻨﺏ ﺘﻭﺍﻓﻘﻪ ﺍﻟﺒﻴﺌـﻲ‬
‫ﺇﻟﻰ ﺃﻥ ﻴﺘﻼﺀﻡ ﻭﻴﺘﻭﺍﻓﻕ ﻤﻊ ﻅﺭﻭﻓﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺘﻲ ﺘﺤﻴﻁ ﺒﻪ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺘﻁﻠﺏ ﺃﻥ ﻴﻘـﻭﻡ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺒﻤﻭﺍﺀﻤﺎﺕ ﺒﻴﺌﻴﺔ ﻭﻅﺭﻭﻑ ﺍﻟﺤﻴﺎﺓ ﻨﻔﺴﻬﺎ ‪ ،‬ﻜﻤﺎ ﺘﺤﺘﺎﺝ ﺇﻟﻰ ﻗﺩﺭ ﻤﻥ ﺍﻟﺫﻜﺎﺀ ﻭﺍﻟﺤﻨﻜـﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬
‫ﺍﻟﺘﻲ ﺘﻤﻜﻨﻪ ﻤﻥ ﺍﻟﻌﻴﺵ ﻓﻲ ﻫﺫﺍ ﺍﻟﻭﺴﻁ ‪ ،‬ﻭﺍﻟﺠﻭ ﺍﻟﺒﻴﺌﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺩﻭﻥ ﺼﺭﺍﻋﺎﺕ ‪.‬‬

‫ﻭﻴﺭﻯ "ﺯﻫﺭﺍﻥ" ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻋﻤﻠﻴﺔ ﺩﻴﻨﺎﻤﻴﺔ ﻤـﺴﺘﻤﺭﺓ ﺘﺘﻨـﺎﻭل ﺍﻟـﺴﻠﻭﻙ ﻭﺍﻟﺒﻴﺌـﺔ‬
‫)ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ( ﺒﺎﻟﺘﻐﻴﻴﺭ ﻭﺍﻟﺘﻌﺩﻴل ﺤﺘﻰ ﻴﺤﺩﺙ ﺍﻟﺘﻭﺍﺯﻥ ﺒﻴﻥ ﺍﻟﻔـﺭﺩ ﻭﺍﻟﺒﻴﺌـﺔ ) ﺯﻫـﺭﺍﻥ‪:‬‬
‫‪ .( 1977،29‬ﻓﻲ ﺤﻴﻥ ﻴﺭﻯ "ﻤﺨﻴﻤﺭ" ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻫﻭ ﺍﻟﺭﻀﺎ ﺒﺎﻟﻭﺍﻗﻊ ﺍﻟـﺫﻱ ﻴﺒـﺩﻭ ﻫﻨـﺎ ﻭﺍﻵﻥ‬
‫ﻤﺴﺘﺤﻴﻼﹰ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺭ ﻭﻟﻜﻥ ﻓﻲ ﺴﻌﻲ ﺩﺍﺌﺏ ﻻ ﻴﺘﻭﻗﻑ ﻟﺘﺨﻁﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺫﻱ ﻴﻨﻔﺘﺢ ﻟﻠﺘﻐﻴﻴﺭ ﻤـﻀﻴﺎﹰ‬
‫ﺒﻪ ﻗﺩﻤﺎﹰ ﻓﻘﺩﻤﺎﹰ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍﻟﺘﻘﺩﻡ ﻭﺍﻟﺼﻴﺭﻭﺭﺓ ‪ ،‬ﻓﺎﻟﺘﻭﺍﻓﻕ ﺩﻴﺎﻟﻜﺘﻴﻜﻴﺔ ﺘﺯﺍﻭﺝ ﺍﻟﻨﻘﻴـﻀﻴﻥ ﻭﺍﺌـﺘﻼﻑ‬
‫ﺒﻴﻥ ﺍﻟﻤﺄﻟﻭﻑ ﻭﺍﻟﺠﺩﻴﺩ ‪ ،‬ﺒﻴﻥ ﺠﻬﺎﺯ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺃﻨﺴﻘﺔ ﺍﻟﺫﻜﺎﺀ ﺒﻴﻥ ﺍﻟﺠﻤﻭﺩ ﻭﺍﻟﻤﺭﻭﻨﺔ ‪ ،‬ﺒـﻴﻥ ﺴـﻠﺒﻴﺔ‬
‫ﺍﻻﺴﺘﺴﻼﻡ ﻭﺍﻟﺘﺴﺎﻤﺢ ﺘﺠﺎﻩ ﻤﺎ ﻴﺴﺘﺤﻴل ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺭ‪ ،‬ﻭﺍﻹﻴﺠﺎﺒﻴﺔ ﻓﻲ ﺍﺒﺘﻜﺎﺭ ﻟﻤﺎ ﻴﻨﻔﺘﺢ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴﺭ)‬
‫ﻤﺨﻴﻤﺭ‪.( 2 -1979،1:‬‬

‫ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻻ ﻴﺘﻭﻗﻑ ﺃﻤﺎﻡ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺒﻴﺌﻴﺔ ﺍﻟﻤﺤﻴﻁﺔ ﺒﺎﻹﻨﺴﺎﻥ ﻓﺤﺴﺏ ﻭﺇﻨﻤﺎ‬
‫ﺍﻟﻤﺴﺎﻴﺭﺓ ﺍﻹﻴﺠﺎﺒﻴﺔ ﺍﻟﻤﺘﺒﺎﺩﻟﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﻤﺤﻴﻁﻪ ﺒﺤﻴﺙ ﻴﺤـﺩﺙ ﺍﻟﺘـﻭﺍﺯﻥ ‪ ،‬ﻭﺒﺎﻟﺘـﺎﻟﻲ ﻴـﺴﺘﻁﻴﻊ‬
‫ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﻌﻴﺵ ﺤﻴﺎﺘﻪ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﺍﻟﺘﻲ ﺘﺘﻤﻴﺯ ﺒﺎﻹﻴﺠﺎﺒﻴﺔ ﻭﺍﻟﻤﺭﻭﻨﺔ ﻭﺍﻟﺘﻭﺍﺯﻥ‬
‫ﻓﻲ ﺁﻥ ﻭﺍﺤﺩ‪.‬‬

‫ﻭﻴﺸﻴﺭ "ﻤﻴﺎﺴﺎ" ﻓﻲ ﺘﻌﺭﻴﻔﻪ ﻟﻌﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺃﻨﻬﺎ ﻋﻤﻠﻴﺔ ﺴﻠﻭﻜﻴﺔ ﺃﻭ ﻤﺠﻤﻭﻋﺔ ﺭﺩﻭﺩ ﺍﻟﻔﻌـل‬
‫ﺍﺴﺘﺩﻋﺕ ﺤﺼﻭﻟﻬﺎ ﺘﻐﻴﺭﺍﺕ ﻤﻌﻴﻨﺔ ﺃﺼﺎﺒﺕ ﺍﻟﻤﺤﻴﻁ ﺍﻟﺫﻱ ﻴﻭﺠﺩ ﻓﻴﻪ ﺍﻟﻔﺭﺩ ﻭﻫﺩﻓﻬﺎ‪ ،‬ﺘﻭﻓﻴﺭ ﺍﻟﺘـﻭﺍﺯﻥ‬
‫ﻭﺍﻟﺘﻼﺅﻡ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﻫﺫﻩ ﺍﻟﺘﻐﻴﺭﺍﺕ ) ﻤﻴﺎﺴﺎ‪. (24 : 1997 ،‬‬

‫ﻭﺇﻟﻰ ﺫﻟﻙ ﺃﺸﺎﺭ ﻜﺎﺒﻼﻥ ) ‪ (Kablan‬ﻓﻲ ﺘﻌﺭﻴﻔﻪ ﻟﻠﺘﻭﺍﻓﻕ ﺤﻴﺙ ﺃﻜﺩ ﺃﻨﻪ " ﻭﺴﻴﻠﺔ ﺃﻜﺜﺭ ﻤـﻥ‬
‫ﻜﻭﻨﻪ ﻏﺎﻴﺔ ﻓﺎﻟﺤﻴﺎﺓ ﺴﻠﺴﻠﺔ ﻤﻥ ﺍﻟﺘﻐﻴﺭﺍﺕ ﻭﺍﻟﺘﺤﺩﻴﺎﺕ‪ ،‬ﻭﻨﺘﻴﺠﺔ ﻟﺫﻟﻙ ﻓﺎﻟﻨﺎﺱ ﻓﻲ ﻋﻤﻠﻴﺔ ﺘﻐﻴﺭ ﻤﺴﺘﻤﺭﺓ‬
‫ﻭﻴﺘﺒﻨﻭﻥ ﺘﻘﻨﻴﺎﺕ ﺠﺩﻴﺩﺓ ﻭﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻟﻠﺘﻜﻴﻑ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﺘﻐﻴﻴﺭﺍﺕ ﻫﻲ ﺠﺯﺀ ﻻ ﻴﺘﺠﺯﺃ ﻤـﻥ ﺍﻟﻨﻤـﻭ‬
‫ﻭﺍﻟﺘﻁﻭﺭ " ) ‪. (kablan 1984 : 3‬‬

‫ﻭﻫﺫﺍ ﻤﺎ ﺃﻜﺩﻩ ﺭﻴﺘﺸﺎﺭﺩ ) ‪ ( Richard‬ﺤﻴﺙ ﻴﺭﻯ ﺃﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﻴﺘـﻀﻤﻥ ﻋﻼﻗـﺔ ﺍﻟﻔـﺭﺩ‬

‫ﺒﻤﺤﻴﻁﻪ‪ ،‬ﺤﻴﺙ ﺇﻥ ﺍﻟﻔﺭﺩ ﺍﻟﻤﺘﻭﺍﻓﻕ ﻴﺘﺼﺭﻑ ﺒﻁﺭﻴﻘﺔ ﺘﻭﺍﻓﻘﻴﺔ ﻤﻊ ﻤﺤﻴﻁﻪ ﺍﻟﺫﻱ ﻴﻌـﻴﺵ ﻓﻴـﻪ ﻓـﻲ‬
‫ﻨﻁﺎﻕ ﺍﻷﺴﺭﺓ ﻭﺍﻟﻌﻤل ﻭﺍﻟﻤﺩﺭﺴﺔ ) ‪. (Richard , 1984 , 4‬‬

‫ﺇﺫﻥ ﻓﺎﻟﻌﻤﻠﻴﺔ ﺘﺒﺎﺩﻟﻴﺔ ﻤﺎ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﻤﺤﻴﻁﻪ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻤﺤﻴﻁ ﻗﺩ ﻴﺴﺘﻌﺼﻲ ﻋﻠﻰ ﺍﻟﺘﻐﻴﻴـﺭ‬
‫ﻭﺍﻟﺘﻌﺩﻴل ﻓﻬﻨﺎ ﺘﺒﺭﺯ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﻓﻲ ﻗﺩﺭﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺴﺎﻴﺭﺓ ﺍﻹﻴﺠﺎﺒﻴﺔ ﺍﻟﺘﻲ ﻻ ﺘﻨﻁﻭﻱ ﻋﻠﻰ‬
‫ﺍﻻﺴﺘﺴﻼﻡ ﺍﻟﻤﻁﻠﻕ ﻟﻠﻭﺍﻗﻊ ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﺩل ﻋﻠﻰ ﺍﻻﻨﻬﺯﺍﻤﻴﺔ ‪ ،‬ﻭﻋﺩﻡ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻤﺠﺎﺒﻬـﺔ ﻅـﺭﻭﻑ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺼﻌﺒﺔ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﻭﺍﺠﻪ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺼﻌﺏ ﺍﻟﺫﻱ ﻴﺤﻴﻁ ﺒﺎﻹﻨﺴﺎﻥ‬
‫ﺒﺎﻟﺤﻜﻤﺔ ﻭﺍﻟﺤﻨﻜﺔ ﻭﺍﻟﺫﻜﺎﺀ ‪.‬‬

‫ﻭﻫﺫﺍ ﻤﺎ ﻴﺅﻜﺩﻩ "ﺍﻟﺩﺭﻴﻨﻲ" ﺤﻴﺙ ﻴﺭﻯ ﺃﻥ " ﺍﻟﺘﻭﺍﻓﻕ ﺒﻬﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻤﺭﻫﻭﻥ ﺒﻤـﺴﺘﻭﻯ ﻨﻤـﻭ‬
‫ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﻨﻔﺴﻴﺔ ﻜﺎﻹﺩﺭﺍﻙ ﻭﺍﻟﺘﺠﺭﻴﺩ ﻭﺍﻟﺜﻘﺔ ﺒﺎﻟﻨﻔﺱ ﺒﺤﻴﺙ ﻴﺼﺒﺢ ﺍﻟﻔﺭﺩ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﺍﻟﺴﻴﻁﺭﺓ ﻋﻠﻰ‬
‫ﺩﻭﺍﻓﻌﻪ ﻭﻋﻠﻰ ﺘﻭﺠﻴﻬﻬﺎ ﺒﻤﺎ ﻴﺘﻼﺀﻡ ﻤﻊ ﺍﻟﺒﻴﺌﺔ ﺍﻟﺨﺎﺭﺠﻴﺔ" ) ﺍﻟﺩﺭﻴﻨﻲ ‪ . ( 37 ، 1983 :‬ﻭﻋﻠﻰ ﻫﺫﺍ‬
‫ﺍﻷﺴﺎﺱ ﻴﺭﻯ "ﺍﻟﻁﻴﺏ" ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺨﺎﺹ ﺒﺎﻹﻨﺴﺎﻥ ﻓﻲ ﺴﻌﻴﻪ ﻟﺘﻨﻅﻴﻡ ﺤﻴﺎﺘـﻪ ﻭﺤـل ﺼـﺭﺍﻋﺎﺘﻪ‬
‫ﻭﻤﻭﺍﺠﻬﺔ ﻤﺸﻜﻼﺕ ﺤﻴﺎﺘﻪ ﻤﻥ ﺇﺸﺒﺎﻋﺎﺕ ﻭﺇﺤﺒﺎﻁﺎﺕ ﻭﺼﻭﻻﹰ ﺇﻟﻰ ﻤﺎ ﻴﺴﻤﻰ ﺒﺎﻟـﺼﺤﺔ ﺍﻟﻨﻔـﺴﻴﺔ ﺃﻭ‬
‫ﺍﻻﻨﺴﺠﺎﻡ ﻭﺍﻟﺘﻨﺎﻏﻡ ﻤﻊ ﺍﻟﺫﺍﺕ ﻭﻤﻊ ﺍﻵﺨﺭ ‪ ،‬ﻓﻲ ﺍﻷﺴﺭﺓ ﻓﻲ ﺍﻟﻌﻤل ﻭﻓﻲ ﺍﻟﺘﻨﻅﻴﻤﺎﺕ ﺍﻟﺘـﻲ ﻴﻨﺨـﺭﻁ‬
‫ﻓﻴﻬﺎ ﻓﺎﻟﺘﻭﺍﻓﻕ ﻤﻔﻬﻭﻡ ﺇﻨﺴﺎﻨﻲ ) ﺍﻟﻁﻴﺏ ‪( 29 : 1994 ،‬‬

‫ﻭﻴﻌﺭﻑ "ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ" ﺍﻟﺘﻭﺍﻓﻕ ﺒﺸﻲﺀ ﻤﻥ ﺍﻹﻴﺠﺎﺯ ﺒﻘﻭﻟﻪ ﻋﻥ ﺍﻟﺘﻭﺍﻓـﻕ " ﻫـﻭ ﺍﻟـﺸﻌﻭﺭ‬
‫ﺍﻟﻨﺴﺒﻲ ﺒﺎﻟﺭﻀﺎ ‪ ،‬ﻭﺍﻹﺸﺒﺎﻉ ﺍﻟﻨﺎﺘﺞ ﻋﻥ ﺍﻟﺤل ﻟﺼﺭﺍﻋﺎﺕ ﺍﻟﻔﺭﺩ ﻓﻲ ﻤﺤﺎﻭﻟﺘﻪ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺭﻏﺒﺎﺘـﻪ‬
‫ﻭﻅﺭﻭﻓﻪ ﺍﻟﻤﺤﻴﻁﺔ" ) ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ‪. ( 82 : 1990 ،‬‬

‫ﻭﺍﻟﺘﻭﺍﻓﻕ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ "ﺭﺍﺠﺢ" ﻫﻭ ﺤﺎﻟﺔ ﻤﻥ ﺍﻟﺘﻭﺍﺅﻡ ﻭﺍﻻﻨﺴﺠﺎﻡ ﺒﻴﻥ ﺍﻟﻔـﺭﺩ ﻭﺒﻴﺌﺘـﻪ ‪،‬‬
‫ﺘﺒﺩﻭ ﻓﻲ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺇﺭﻀﺎﺀ ﺃﻏﻠﺏ ﺤﺎﺠﺎﺘﻪ ‪ ،‬ﻭﺘﺼﺭﻓﻪ ﺘﺼﺭﻓﺎﹰ ﻤﺭﻀـﻴﺎﹰ ﺇﺯﺍﺀ ﻤﻁﺎﻟـﺏ ﺍﻟﺒﻴﺌـﺔ‬
‫ﺍﻟﻤﺎﺩﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻴﺘﻀﻤﻥ ﻗﺩﺭﺓ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺘﻐﻴﻴﺭ ﺴﻠﻭﻜﻪ ﻭﻋﺎﺩﺍﺘﻪ ﺘﻐﻴﻴـﺭﺍﹰ ﻴﻨﺎﺴـﺏ ﻫـﺫﻩ‬
‫ﺍﻟﻅﺭﻭﻑ ﺍﻟﺠﺩﻴﺩﺓ" ) ﺭﺍﺠﺢ ‪. ( 470 : 1982 ،‬‬

‫ﻭﻴﻌﺭﻑ "ﺍﻟﺯﻴﺎﺩﻱ" ﺍﻟﺘﻭﺍﻓﻕ ﺒﺄﻨﻪ " ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺇﻗﺎﻤﺔ ﻋﻼﻗﺎﺕ ﺍﺠﺘﻤﺎﻋﻴـﺔ ﻤـﻊ ﺍﻵﺨـﺭﻴﻥ‬
‫ﻤﺜﻤﺭﺓ ﻭﻤﻤﺘﻌﺔ ﺘﺘﺴﻡ ﺒﻘﺩﺭﺓ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺍﻟﺤﺏ ﻭﺍﻟﻌﻁﺎﺀ ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨـﺭﻯ ﺍﻟﻘـﺩﺭﺓ‬
‫ﻋﻠﻰ ﺍﻟﻌﻤل ﺍﻟﻤﻨﺘﺞ ﺍﻟﻔﻌﺎل ﻭﺍﺴﺘﺜﻤﺎﺭ ﺍﻟﻁﺎﻗﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﺴﺘﺜﻤﺎﺭﺍﹰ ﻴﺘﺴﻡ ﺒﺎﻟﻜﻔﺎﺀﺓ ﺍﻟﺫﻱ ﺘﺠﻌل ﻤـﻥ‬
‫ﺍﻟﻔﺭﺩ ﺸﺨﺼﺎﹰ ﻨﺎﻓﻌﺎﹰ ﻓﻲ ﻤﺤﻴﻁﻪ ﺍﻻﺠﺘﻤﺎﻋﻲ ") ﺍﻟﺯﻴـﺎﺩﻱ ‪ . ( 227 : 1987 ،‬ﻓـﺎﻟﺘﻭﺍﻓﻕ ﺒﻬـﺫﺍ‬
‫ﺍﻟﻤﻌﻨﻰ ﻴﺘﻀﻤﻥ ﻗﺩﺭﺓ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻤﺤﻴﻁﺔ ﻭﻫﺫﻩ ﺍﻟﻤﻭﺍﺠﻬﺔ ﻭﺍﻟﻤﺠﺎﺒﻬﺔ ﺘﻜـﻭﻥ‬
‫ﺒﺎﻟﻭﺴﻁﻴﺔ ﻭﺍﻻﻋﺘﺩﺍل ﺒﻼ ﺇﻓﺭﺍﻁ ﻭﻻ ﺘﻔﺭﻴﻁ ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﺩﻟل ﻋﻠﻰ ﺘﻤﺘﻊ ﺍﻹﻨـﺴﺎﻥ ﺒـﺼﺤﺔ ﻨﻔـﺴﻴﺔ‪،‬‬
‫ﻭﻴﺘﻁﺎﺒﻕ ﻫﺫﺍ ﺍﻟﺘﻌﺭﻴﻑ ﻤﻊ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻭﻻ ﻴﺨﺘﻠﻑ ﻋﻨﻬﺎ ﻤﻥ ﺤﻴﺙ ﺍﻟﺠﻭﻫﺭ‪ .‬ﻓﻴﻤـﺎ ﻴـﺭﻯ‬
‫"ﺃﺤﻤﺩ" ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺴﻠﻴﻡ ﻭﺍﻟﺘﻜﻴﻑ ﺍﻟﻨﻔﺴﻲ " ﻴﻨﺠﻡ ﻋﻥ ﺍﺴﺘﻐﻼل ﺍﻟﻔﺭﺩ ﻁﺎﻗﺎﺘﻪ ﺍﻟﻌﻘﻠﻴﺔ ﻓﻲ ﻤﻭﺍﺠﻬـﺔ‬
‫ﺍﻟﻤﺸﻜﻼﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻋﺘﺭﺍﻑ ﺒﺎﻟﻭﺍﻗﻊ ﻭﻤﻭﺍﺠﻬﺘﻪ‪ ،‬ﻭﻤﺤﺎﻭﻟﺔ ﺍﻟﺘﻐﻠﺏ ﻋﻠﻰ ﺍﻟﻤﺸﻜﻼﺕ ﻭﻋـﺩﻡ‬
‫ﺍﻟﻬﺭﻭﺏ ﻤﻨﻬﺎ" ) ﺃﺤﻤﺩ‪. (307 : 1998 ،‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻤﺠﻤل ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻴﺼﺏ ﻓﻲ ﺍﺘﺠﺎﻩ ﻭﺍﺤﺩ ‪ ،‬ﻭﻻ ﺘﻨﻔـﻙ ﻗـﺩﺭﺍﺕ‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﺍﺘﻴﺔ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﻋﻥ ﺍﻟﺒﻴﺌﺔ ﻤﻥ ﺤﻭﻟﻪ ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﻴﺘﻜﻴﻑ ﻤـﻊ ﺍﻟﺒﻴﺌـﺔ ﻭﻴﻜﻴﻔﻬـﺎ‬
‫ﺤﺴﺏ ﻗﺩﺭﺍﺘﻪ ﻭﺇﻤﻜﺎﻨﺎﺘﻪ ﻭﻤﺘﻁﻠﺒﺎﺘﻪ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻻ ﺘﻘﻑ ﻋﻨـﺩ ﺯﻤـﻥ ﻤﻌـﻴﻥ ﻭﺇﻨﻤـﺎ ﺘﺘﻤﻴـﺯ‬
‫ﺒﺎﻟﺩﻴﻨﺎﻤﻴﺔ‪ ،‬ﻭﺃﻥ ﺃﻱ ﺘﻭﻗﻑ ﻴﻌﻨﻲ ﺍﻹﺤﺒﺎﻁ ﻭﺍﻟﻔﺸل ﻭﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻗﺩﺭﺓ ﺍﻹﻨـﺴﺎﻥ ﻋﻠـﻰ‬
‫ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﺠﻤﺎﻋﺔ ﻭﺍﻻﻨﺨﺭﺍﻁ ﻓﻲ ﺠﻤﺎﻋﺎﺕ ﺠﺩﻴﺩﺓ ﺘﻌﻨﻲ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ‪ ،‬ﻭﺃﻨﻪ ﻴﻤﻠﻙ ﺇﻤﻜﺎﻨﻴﺎﺕ‬
‫ﺫﻟﻙ ﺍﻟﺫﺍﺘﻴﺔ ﺍﻟﺘﻲ ﺘﺅﻫﻠﻪ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻟﺤﺴﻥ ﺤﺴﺏ ﺍﻟﻤﺴﺘﺠﺩﺍﺕ ‪.‬‬

‫ﻏﻴﺭ ﺃﻥ ﻫﺫﺍ ﻻ ﻴﻌﻨﻲ ﺩﺍﺌﻤﺎﹰ ﻤـﺴﺎﻴﺭﺓ ﺍﻟﻭﺍﻗـﻊ ﻭﺍﻟﺘﻭﺍﻓـﻕ ﻤﻌـﻪ ‪ ،‬ﻓﻘـﺩ ﻴﻜـﻭﻥ ﺍﻟﻭﺍﻗـﻊ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﺴﻠﺒﻴﺎﹰ ‪ ،‬ﻓﻤﺜﻼﹰ ﻗـﺩ ﻴﻤـﺎﺭﺱ ﻤﺠﺘﻤـﻊ ﻤـﺎ ﺍﻟﻜـﺫﺏ ﺃﻭ ﺍﻟـﺴﺭﻗﺔ ﺃﻭ ﺍﻟﺯﻨـﺎ ‪ ..‬ﻓﻬـل‬
‫ﻴﻨﺨﺭﻁ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﻭﻴﺴﺎﻴﺭﻩ ﺤﺘﻰ ﻴﻜـﻭﻥ ﻤﺘﻭﺍﻓﻘـﺎﹰ ‪ ..‬ﺇﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﺒﻬـﺫﺍ ﺍﻟـﺸﻜل‬
‫ﻴﻜﻭﻥ ﺴﻠﺒﻴﺎﹰ ﻭﺩﻟﻴل ﻋﻠﻰ ﺍﻟﻌﺠﺯ ‪ ..‬ﻭﻟﻜـﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﺤﻘﻴﻘــﻲ ﻓــﻲ ﻫـﺫﺍ ﺍﻟﻭﺍﻗـﻊ ﻴﻜـﻭﻥ‬
‫ـﺫﻴﻥ‬
‫ـﺕ ﺍﻟـ‬
‫ـﺎﻟﻰ ‪ " :‬ﻭﺇﺫﺍ ﺭﺃﻴـ‬
‫ـﻪ ﺘﻌـ‬
‫ـﺤﺎﺒﻪ ‪ ،‬ﻟﻘﻭﻟـ‬
‫ـﻠﺔ ﺃﺼـ‬
‫ـﺎﺕ ﻭﻤﻔﺎﺼـ‬
‫ـﺫﻩ ﺍﻟﻤﻭﺒﻘـ‬
‫ـﺎﺏ ﻫـ‬
‫ﺒﺎﺠﺘﻨـ‬
‫ﻴﺨﻭﻀﻭﻥ ﻓﻲ ﺁﻴﺎﺘﻨﺎ ﻓﺄﻋﺭﺽ ﻋﻨﻬﻡ ﺤﺘـﻰ ﻴﺨﻭﻀـﻭﺍ ﻓـﻲ ﺤـﺩﻴﺙ ﻏﻴـﺭﻩ " )ﺍﻷﻨﻌـﺎﻡ‪(68 :‬‬
‫ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺍﻵﻴﺎﺕ ﺘﻭﺠﻪ ﻟﻺﻋﺭﺍﺽ ﻋﻥ ﺍﻟـﺫﻴﻥ ﻴﺨﻭﻀـﻭﻥ ﻓـﻲ ﺁﻴـﺎﺕ ﺍﷲ ﺒﺄﻟـﺴﻨﺘﻬﻡ ﻓﻜﻴـﻑ‬
‫ﺒﻤﻥ ﻴﻤﺎﺭﺱ ﺍﻟﻀﻼل ‪ ..‬ﺇﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻫﻭ ﻨﻔﺴﻪ ﻏﻴﺭ ﺍﻟﻤﺘﻭﺍﻓـﻕ ﻭﻏﻴـﺭ ﺴـﻭﻱ ﻭﻴﺤﺘـﺎﺝ ﺇﻟـﻰ‬
‫ﺘﻌﺩﻴل ﻓﻲ ﺍﻟﻘﻴﻡ ﻭﻓﻲ ﺍﻟﺴﻠﻭﻙ ‪ .‬ﻓﺎﻟﺘﻭﺍﻓﻕ ﺍﻹﻴﺠﺎﺒﻲ ﻫﻭ ﺍﻟـﺫﻱ ﻴـﺴﻌﻰ ﺇﻟـﻰ ﺍﻟﺘﻐﻴﻴـﺭ ﻭﺍﻟﺘﻌـﺩﻴل‬
‫ﺤﺴﺏ ﺍﻟﻘﻴﻡ ﺍﻟﻌﻠﻴﺎ ﺍﻟﺘﻲ ﻴﺅﻤﻥ ﺒﻬﺎ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻟـﻴﺱ ﺤـﺴﺏ ﺍﻟﻭﺍﻗـﻊ ﺍﻟﻤﺤـﻴﻁ ﻓﺤـﺴﺏ‪ ،‬ﻭﻤـﻥ‬
‫ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻓﺈﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺤﻘﻴﻘﻲ ﻫﻭ ﺍﻟﻤـﺴﺎﻴﺭﺓ ﻟﻨﻅـﺎﻡ ﺍﻟﻜـﻭﻥ ﻭﺍﻟﻨـﺎﻤﻭﺱ ﺍﻹﻟﻬـﻲ ﺒﺎﺘﺒـﺎﻉ‬
‫ﺍﻟﻬﺩﻯ ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻟﻀﻼل ﻭﺍﻟﻔﺤﺸﺎﺀ ﻭﺍﺘﺒﺎﻉ ﻫﺩﻱ ﺍﻷﻨﺒﻴﺎﺀ ﻭﺍﻟﻤﺭﺴﻠﻴﻥ ﻭﺍﻟﻤﺼﻠﺤﻴﻥ‪.‬‬

‫ﻭﻤﻥ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﻋﻤﻠﻴـﺔ ﻜﻠﻴـﺔ ﻴﻘـﻭﻡ ﺒﻬـﺎ ﺍﻟﻔـﺭﺩ‬
‫ﺸﻌﻭﺭﻴﺎﹰ ﻭﻻ ﺸﻌﻭﺭﻴﺎﹰ ﻟﻤﻭﺍﺠﻬﺔ ﻅﺭﻭﻓﻪ ﺍﻟﺤﻴﺎﺘﻴـﺔ ﺍﻟﻁﺒﻴﻌﻴـﺔ ﻭﺍﻟﻁﺎﺭﺌـﺔ ﻋﻠـﻰ ﻨﺤـﻭ ﺇﻴﺠـﺎﺒﻲ‬
‫)ﻻ ﺇﻓﺭﺍﻁ ﻭﻻ ﺘﻔﺭﻴﻁ ( ﻤﺭﺍﻋﻴـﺎﹰ ﺤﺎﺠﺎﺘـﻪ ﺍﻟﻨﻔـﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻭﺍﻟﺒﻴﻭﻟﻭﺠﻴـﺔ ﺒﻤـﺎ ﻴﺘﻔـﻕ‬
‫ﻭﺤﺎﺠﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺤﻭﻟﻪ ﻭﻗﻴﻤﻪ ﻭﻋﺎﺩﺍﺘﻪ ﻭﺘﻘﺎﻟﻴـﺩﻩ ﻭﺒﻤـﺎ ﻴﺤﻔـﻅ ﻋﻠـﻰ ﺍﻹﻨـﺴﺎﻥ ﺘﻭﺍﺯﻨـﻪ‬
‫ﺍﻟﺩﺍﺨﻠﻲ ﻭﺍﻟﺨﺎﺭﺠﻲ ‪.‬‬

‫‪ -‬ﺃﻤﺎ ﺍﻟﺘﻌﺭﻴﻑ ﺍﻹﺠﺭﺍﺌﻲ ﻟﻠﺘﻭﺍﻓـﻕ‪ ،‬ﻓﻬـﻭ ﺍﻟﺩﺭﺠـﺔ ﺍﻟﺘـﻲ ﻴﺤـﺼل ﻋﻠﻴﻬـﺎ ﺍﻟﻁﻔـل ﻋﻠـﻰ‬
‫ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫• ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﻔﺴﺭﺓ ﻟﻠﺘﻭﺍﻓﻕ ‪:‬‬

‫‪ -1‬ﻤﺩﺭﺴﺔ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ ) ﺍﻟﺘﻘﻠﻴﺩﻴﺔ (‬

‫‪ ( Freud‬ﺃﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺘﺘﻜﻭﻥ ﻤﻥ ﺜﻼﺜﺔ ﺃﺠﻬﺯﺓ ﻨﻔﺴﻴﺔ ﻫــﻲ ) ﺍﻟﻬـﻭ‬ ‫ﻴﺭﻯ ﻓﺭﻭﻴﺩ )‬
‫) ‪ (Id‬ﻭﺍﻷﻨﺎ ) ‪ (Ego‬ﻭﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ) ‪ ، ( Super -Ego‬ﻭﻻ ﺒﺩ ﺃﻥ ﺘﻌﻤل ﻫﺫﻩ ﺍﻷﺠﻬﺯﺓ ﺠﻤﻴﻌﻬﺎ ﻓﻲ‬
‫ﺘﻌﺎﻭﻥ ﻓﻴﻤﺎ ﺒﻴﻨﻬﺎ ﻟﻜﻲ ﺘﺤﻘﻕ ﺍﻟﺘﻭﺍﺯﻥ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻔﺭﺩ ﻭﺍﻷﻨﺎ ﺍﻟﻘﻭﻴﺔ ﺍﻟﺘـﻲ ﻨﻤـﺕ ﻨﻤـﻭﺍﹰ‬
‫ﺴﻠﻴﻤﺎﹰ ﻫﻲ ﺍﻟﺘﻲ ﺘﺴﺘﻁﻴﻊ ﺍﻟﺘﻭﻓﻴﻕ ﺒﻴﻥ ﺍﻷﺠﻬﺯﺓ ﺍﻟﻨﻔﺴﻴﺔ ﺃﻤﺎ ﺍﻷﻨﺎ ﺍﻟﻀﻌﻴﻔﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﺨﻀﻊ ﻟﺴﻴﻁﺭﺓ‬
‫ﺍﻟﻬﻭ ﻋﻨﺩﺌﺫ ﻴﺴﻭﺩ ﻤﺒﺩﺃ ﺍﻟﻠﺫﺓ ﻭﻴﻬﻤل ﻤﺒﺩﺃ ﺍﻟﻭﺍﻗﻊ ﻭﻤﺎ ﻴﻁﻠﺒﻪ ﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ ‪ ،‬ﻓﻴﻠﺠﺄ ﺍﻟﻔﺭﺩ ﻓـﻲ ﻫـﺫﻩ‬
‫ﺍﻟﺤﺎﻟﺔ ﺇﻟﻰ ﺘﺤﻁﻴﻡ ﺍﻟﻌﻭﺍﺌﻕ ﻭﺍﻟﻘﻴﻭﺩ‪ ،‬ﻭﻫﻜﺫﺍ ﻴﺼﺒﺢ ﺍﻟﺴﻠﻭﻙ ﻤﻨﺤﺭﻓﺎﹰ ﻭﻗﺩ ﻴﺄﺨﺫ ﺃﺸﻜﺎﻻﹰ ﻋﺩﻭﺍﻨﻴﺔ ﻜﻤﺎ‬
‫ﺃﻥ ﺍﻷﻨﺎ ﺍﻟﻀﻌﻴﻔﺔ ﻗﺩ ﺘﺨﻀﻊ ﻟﺘﺄﺜﻴﺭ ﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ ﻓﺘﺼﺒﺢ ﻤﺘﺯﻤﺘﺔ ﻋﺎﺠﺯﺓ ﻋﻥ ﺇﺸـﺒﺎﻉ ﺍﻟﺤﺎﺠـﺎﺕ‬
‫ﺍﻷﺴﺎﺴﻴﺔ ﻭﺘﻭﺍﺯﻥ ﺍﻟﺸﺨﺼﻴﺔ ﻓﺘﻘﻊ ﻓﺭﻴﺴﺔ ﻟﻠﺼﺭﺍﻉ ﻭﺍﻟﺘﻭﺘﺭ ﻭﺍﻟﻘﻠﻕ ﻤﻤﺎ ﻴﺅﻟـﻑ ﻤﺠﻤﻭﻋـﺔ ﻗـﻭﻯ‬
‫ﻀﺎﻏﻁﺔ ﺘﻜﺒﺕ ﺍﻟﺩﺍﻓﻊ ﻭﺘﺯﺝ ﺒﻪ ﻓﻲ ﺃﻋﻤﺎل ﺍﻟﻼﺸﻌﻭﺭ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺅﺩﻱ ﺇﻟـﻰ ﻅﻬـﻭﺭ ﺍﻷﻋـﺭﺍﺽ‬
‫ﺍﻟﻤﺭﻀﻴﺔ ﺍﻟﺘﻲ ﺘﻌﺒﺭ ﻋﻥ ﻤﻭﻀﻭﻉ ﺍﻟﻜﺒﺕ ﺫﺍﺘﻪ ﻓﻲ ﺼﻭﺭ ﺁﻟﻴﺎﺕ ﺩﻓﺎﻋﻴﺔ )ﻋﺒﺎﺱ‪.(60 :1982 ،‬‬

‫ﻜﻤﺎ ﺃﻥ ﺍﻟﺸﺨﺹ ﺍﻟﺤﺴﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻓﻲ ﻨﻅﺭ ﻓﺭﻭﻴﺩ ‪ ،‬ﻫﻭ ﺍﻟﺫﻱ ﺘﻜﻭﻥ ﻋﻨﺩﻩ ﺍﻵﻨـﺎ ﺒﻤﺜﺎﺒـﺔ‬
‫ﺍﻟﻤﺩﻴﺭ ﺍﻟﻤﻨﻔﺫ ﻟﻠﺸﺨﺼﻴﺔ ‪ ،‬ﺃﻱ ﻫﻭ ﺍﻟﺫﻱ ﻴﺴﻴﻁﺭ ﻋﻠﻰ ﻜل ﻤﻥ ﺍﻟﻬﻭ ﻭﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ ﻭﻴـﺘﺤﻜﻡ ﻓﻴﻬـﺎ‬
‫ﻭﻴﺩﻴﺭ ﺤﺭﻜﺔ ﺍﻟﺘﻔﺎﻋل ﻤﻊ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺨﺎﺭﺠﻲ ﺘﻔﺎﻋﻼﹰ ﺘﺭﺍﻋﻲ ﻓﻴﻪ ﻤﺼﻠﺤﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺒﺄﺴﺭﻫﺎ ﻭﻤﺎ ﻟﻬـﺎ‬
‫ﻤﻥ ﺤﺎﺠﺎﺕ ) ﺍﻟﺩﻴﺏ ‪ ، ( 30 : 1990‬ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻓﺈﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺠﻴﺩ ﻋﻨﺩ‬
‫ﺍﻟﻔﺭﺩ ﻴﻜﻭﻥ ﺒﺈﺩﺭﺍﻜﻪ ﺍﻟﺸﻌﻭﺭﻱ ﻟﺩﻭﺍﻓﻌﻪ ﻭﺘﻜﻴﻔﻬﺎ ﻟﻤﻁﺎﻟﺏ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻭﻴﺭﺠﻊ ﻓﺭﻭﻴﺩ ﺴـﻭﺀ ﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﺇﻟﻰ ﻤﺭﺤﻠﺔ ﺍﻟﻁﻔﻭﻟﺔ ﺒﺨﺒﺭﺍﺘﻬﺎ ﺍﻟﻤﺅﻟﻤﺔ ﺍﻟﺘﻲ ﺘﻌﺭﺽ ﻟﻬﺎ ﺍﻟﻁﻔل ﻓﻲ ﻤﺭﺍﺤﻠﻪ ﺍﻷﻭﻟـﻰ ﻭﺍﻟﺘـﻲ ﻟﻬـﺎ‬
‫ﻋﺎﻤل ﺃﺴﺎﺴﻲ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺸﺨﺼﻴﺔ ‪.‬‬

‫‪ -2‬ﻤﺩﺭﺴﺔ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ ﺍﻟﺠﺩﻴﺩﺓ‪:‬‬

‫ﻴﻨﻅﺭ ﻤﺠﺩﺩﻭ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ ﺇﻟـﻰ ﺘﻭﺍﻓـﻕ ﺍﻟﺸﺨـﺼﻴﺔ ﺒﻨﻅـﺭﺓ ﻤﻐـﺎﻴﺭﺓ ﻟﻤـﺎ ﻴـﺭﺍﻩ‬
‫ﻓﺭﻭﻴﺩ ﻓﻬﻡ ﻴﻤﻴﻠﻭﻥ ﺇﻟﻰ ﻋﺩﻡ ﺍﻟﺘﺭﻜﻴـﺯ ﻋﻠـﻰ ﺍﻵﺜـﺎﺭ ﺍﻟـﺴﻠﺒﻴﺔ ﻟﻠﻤﺠﺘﻤـﻊ ﻋﻠـﻰ ﺍﻟﻔـﺭﺩ ﺒـل‬
‫ﻴﻬﺘﻤﻭﻥ ﺒﺎﻵﺜﺎﺭ ﺍﻹﻴﺠﺎﺒﻴﺔ ﻟﺘﻠﻙ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﺘﺭﻜﻴﺯ ﻋﻠـﻰ ﺃﻫﻤﻴـﺔ ﺍﻟﻤﺠﺘﻤـﻊ ﻓـﻲ ﺼـﻴﺎﻏﺔ‬
‫ﺍﻟﺴﻠﻭﻙ ﻭﺘﺸﻜﻴﻠﻪ ﻫﻭ ﺍﻟﺫﻱ ﻴﺴﻤﺢ ﻟﻬﻡ ﺒﺎﻟﺘﻔـﺎﺅل ﻓﻴﻤـﺎ ﻴﺘﻌﻠـﻕ ﺒﺈﻤﻜـﺎﻥ ﺘﻌـﺩﻴل ﺍﻟـﺴﻠﻭﻙ ﻓـﻲ‬
‫ﻤﺭﺍﺤل ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﻘﺒﻠﺔ) ﺍﻟﺴﻭﺩﺍﻨﻲ‪. ( 56: 1990،‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﺭﻯ "ﺃﺩﻟﺭ" ﺃﻥ ﺍﻟﺴﻠﻭﻙ ﻴﺘﺤﺩﺩ ﻋﻠﻰ ﻨﺤﻭ ﺃﻭﻟﻲ ﺒﺎﻟﺩﻭﺍﻓﻊ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﺎﻟﺭﻏﻡ ﻤﻥ ﺃﻨﻪ ﻟـﻡ‬
‫ﻴﻌﺘﺒﺭ ﺍﻹﻤﻜﺎﻨﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻁﺭﻴﺔ ‪ ،‬ﻭﻟﻘﺩ ﻜﺎﻥ ﺍﻟﻜﻔﺎﺡ ﻤﻥ ﺃﺠل ﺍﻟﺘﻔﻭﻕ ﻭﺍﻟﺭﻓﻌﺔ )ﺍﻟﺘﻭﺍﻓﻕ ( ﻫـﻭ‬
‫ﺍﻟﺩﺍﻓﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺫﻱ ﺭﻜﺯ ﻋﻠﻴﻪ ﺃﺩﻟﺭ ﻜﺘﻌﻭﻴﺽ ﻋﻥ ﻤﺸﺎﻋﺭ ﺍﻟﺩﻭﻨﻴﺔ ‪ ،‬ﻜﻤﺎ ﻴـﺭﻯ ﺃﻥ ﺤـﺩﻭﺙ‬
‫ﺍﻟﺴﻠﻭﻙ ﺍﻟﻤﺭﻀﻲ ﻋﻥ ﻁﺭﻴﻕ ﻤﺒﺎﻟﻐﺔ ﺍﻟﻔﺭﺩ ﻓﻲ ﺇﻅﻬﺎﺭ ﺸﻌﻭﺭﻩ ﺒﺎﻟﺩﻭﻨﻴﺔ ﻭﺍﻟﺭﻏﺒﺔ ﻓـﻲ ﺍﻟﺘﻔـﻭﻕ ‪،‬‬
‫ﻏﻴﺭ ﺃﻥ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻬﺎﺌﻴﺔ ﻫﻲ ﻭﺠﻭﺩ ﻗﻭﺓ ﺩﺍﻓﻌﻴﺔ ﺃﺴﺎﺴﻴﺔ ﻓﻲ ﻜل ﺍﻟﻜﺎﺌﻨﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺒﺤﻴـﺙ ﺘﻔـﺴﺭ‬
‫ﺍﻟﻨﻤﺎﺀ ﺍﻟﻔﺭﺩﻱ ﻭﺍﻟﺘﻘﺩﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ) ﺍﻟﺯﻋﺒﻲ ‪. ( 51 : 1994‬‬

‫‪ (Horney‬ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺫﻱ ﻴﻘﻭﺩ ﺇﻟﻰ ﺍﻟﺴﻭﺍﺀ ﻭﺍﻟﻼﺘﻭﺍﻓﻕ ﺍﻟﺫﻱ ﻴﻘـﻭﺩ‬ ‫ﻭﺘﺭﻯ "ﻫﻭﺭﻨﻲ" )‬
‫ﺇﻟﻰ ﺍﻟﻌﺼﺎﺏ ﻴﺭﺠﻌﺎﻥ ﺇﻟﻰ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﻭﻓﻲ ﻀﻭﺀ ﺜﻘﺎﻓﺔ ﻤﺎ ﻭﻋﻠﻴـﻪ ﻴﻌـﺩ ﺴـﻭﺀ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺒﻤﺜﺎﺒﺔ ﻋﺩﻡ ﺃﻭ ﻗﻠﺔ ﺍﻟﺘﻭﺍﻓﻕ ﻓﻲ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪ ،‬ﻭﺘﻌﻁـﻲ ﺃﻫﻤﻴـﺔ ﻜﺒﻴـﺭﺓ ﻟﻠﺤﻘـﺎﺌﻕ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺒﻴﺌﻴﺔ ﻓﻲ ﺍﻟﺘﺄﺜﻴﺭ ﻭﺘﻁﻭﺭ ﺸﺨﺼﻴﺔ ﺍﻟﻔﺭﺩ‪.‬‬

‫ﻭﺘﺭﻯ ﺃﻥ ﺍﻟﻬﺩﻑ ﺍﻷﺴﺎﺴﻲ ﻤﻥ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ ﻫﻭ ﺇﺜﺎﺭﺓ ﻗﻭﻯ ﺍﻟﻔﺭﺩ ﺍﻟﺒﻨﺎﺀﺓ ﺍﻟﻤﻭﺠـﻭﺩﺓ‬
‫ﻋﻨﺩﻩ ﻟﺘﺴﺎﻋﺩﻩ ﻓﻲ ﺍﻟﺘﺨﻠﺹ ﻤﻥ ﻤﺸﺎﻜﻠﻪ ﻤﻥ ﺘﻀﺎﺭﺏ ﺍﻷﻓﻜﺎﺭ ﻟﺩﻴﻪ) ‪. (Kaplan & stein , 1984:4‬‬

‫ﻭﻴﺅﻜﺩ " ﻓﺭﻭﻡ" ) ‪ (Froum‬ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻹﺤﺴﺎﺱ ﺒﺎﻻﻨﺘﻤﺎﺀ ﻷﺨﻴـﻪ ﺍﻹﻨـﺴﺎﻥ‬
‫ﻭﺒﺎﻹﺤﺴﺎﺱ ﺒﺎﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻹﺒﺩﺍﻉ ﻭﺍﻻﺒﺘﻜﺎﺭ ﻭﺃﻥ ﻴﻜﻭﻥ ﺴﻴﺩ ﺍﻟﻁﺒﻴﻌﺔ ﻭﻟﻴﺱ ﻀﺤﻴﺔ ﻤﺴﺘﺴﻠﻤﺔ ﻟﻬـﺎ‬
‫‪،‬ﻭﺃﻥ ﻴﺸﻌﺭ ﺒﺎﻻﺴﺘﻘﻼل ﺍﻟﺫﺍﺘﻲ‪ .‬ﻭﻴﺤﺘﺎﺝ ﺇﻟﻰ ﻓﻠﺴﻔﺔ ﻭﻋﻘﻴﺩﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ‪ ،‬ﻭﻴﺩل ﺭﺃﻱ ﻓﺭﻭﻡ ﻋﻠﻰ ﺃﻨﻪ‬
‫ﺇﺫﺍ ﻟﻡ ﻴﺤﻘﻕ ﺍﻹﻨﺴﺎﻥ ﻨﻭﻋﺎﹰ ﻤﻥ ﺍﻹﺸﺒﺎﻉ ﻟﻠﺤﺎﺠﺎﺕ ﺍﻟﺘﻲ ﺫﻜﺭﻫﺎ ﺒﺼﺭﻑ ﺍﻟﻨﻅـﺭ ﻋـﻥ ﺍﻟﺜﻘﺎﻓـﺔ ﺃﻭ‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ ﻓﺈﻨﻪ ﺴﻴﻌﺎﻨﻲ ﻤﻥ ﺍﻀﻁﺭﺍﺒﺎﺕ ﺍﻨﻔﻌﺎﻟﻴﺔ )ﻤﺭﺴﻲ ‪. ( 118 : 1985 ،‬‬

‫ﻜﻤـﺎ ﺃﺸـﺎﺭ "ﻓـﺭﻭﻡ" ﺇﻟـﻰ ﺃﻥ ﺍﻟﺸﺨﺼﻴـﺔ ﺍﻟﺴﻭﻴـﺔ ﺘﺘﺤﻘـﻕ ﺇﻟـﻰ ﺍﻟﻤـﺩﻯ ﺍﻟـﺫﻱ‬
‫ﻴﻅﻬﺭ ﻓﻴـﻪ ﺍﻟﺸﺨـﺹ ﺍﺘﺠﺎﻫـﺎﹰ ﻤﻨﺘﺠـﺎﹰ ﻭﺃﻥ ﺍﺘﺼـﺎﻑ ﺍﻟﻔـﺭﺩ ﺒﺎﻹﻨﺘﺎﺠــﻲ ﻴﺠﻌﻠـﻪ ﺴـﻌﻴﺩﺍﹰ‬
‫ﻭﻤﺘﻤﺘﻌﺎﹰ ﺒﺎﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ) ﻤﺭﺴﻲ‪( 118 : 1985 ،‬‬

‫ﻜﻤﺎ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻓﻲ ﻨﻅﺭ "ﻓﺭﻭﻡ" ﻴﺄﺘﻲ ﻋﺒﺭ ﺍﻟﺘﻔﺎﻋل ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﺃﻥ ﻨﻤﻭ ﺍﻟﻔﺭﺩ ﻴﺒﺩﺃ ﻤﻨﺫ‬
‫ﻟﺤﻅﺔ ﺍﻨﻔﺼﺎل ﺍﻟﻭﻟﻴﺩ ﻋﻥ ﺠﺴﺩ ﺃﻤﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻁﻔل ﻴﺒﻘﻰ ﻤﺘﺤﺩﺍﹰ ﻭﻅﻴﻔﻴﺎﹰ ﻤﻊ ﺃﻤﻪ ﺃﻭ ﻤﻊ ﻤـﻥ ﻴﻨـﻭﺏ‬
‫ﻋﻨﻬﺎ ﻭﻴﺒﺩﺃ ﺍﻟﻁﻔل ﺒﻤﺎ ﻭﻟﺩ ﺒﻪ ﻤﻥ ﺍﺴﺘﻌﺩﺍﺩﺍﺕ ﻭﻤﻥ ﺨﻼل ﺘﺭﺒﻴﺘﻪ ﺒﺎﺨﺘﻴﺎﺭ ﻋﺎﻟﻡ ﺨﺎﺭﺝ ﻨﻔﺴﻪ ﻭﺘﻤﻴﻴﺯ‬
‫ﺍﻷﺸﻴﺎﺀ ﺒﻌﻀﻬﺎ ﻋﻤﺎ ﺒﻌﺽ ) ﺍﻟﺯﻋﺒﻲ ‪.( 57 : 1994 ،‬‬

‫ﻓﺎﻟﻔﺭﻭﻴﺩﻴﻭﻥ ﺍﻟﺠﺩﺩ ﻴﺅﻜﺩﻭﻥ ﻋﻠﻰ ﺍﻟﻭﺍﻗﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺇﻜﺴﺎﺏ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺇﻟﻰ ﺠﺎﻨﺏ‬
‫ﻋﻭﺍﻤل ﺃﺨﺭﻯ ﻤﺴﺎﻋﺩﺓ ﻟﻬﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺴﻠﻭﻜﻴﺔ ‪:‬‬

‫ﺘﻔﺘﺭﺽ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺴﻠﻭﻜﻴﺔ ﺃﻥ ﺍﻟﺸﺨﺹ ﻴﺘﻌﻠﻡ ﺍﻟﺴﻠﻭﻙ ﻤﻥ ﺨﻼل ﺘﻔﺎﻋﻠﻪ ﻤﻊ ﺍﻟﺒﻴﺌﺔ‪ ،‬ﻭﻋﻠﻰ‬
‫ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻴﺠﺏ ﻭﺼﻑ ﺍﻷﺸﺨﺎﺹ ﺒﻜﺎﺌﻨﺎﺕ ﺍﺴﺘﺠﺎﺒﻴﺔ ﻭﻴﺴﺘﺠﻴﺒﻭﻥ ﻟﻠﻤﺜﻴﺭﺍﺕ ﺍﻟﺘﻲ ﺘﻘـﺩﻤﻬﺎ ﻟﻬـﻡ‬
‫ﺍﻟﺒﻴﺌﺔ ﻭﻓﻲ ﺃﺜﻨﺎﺀ ﺘﻠﻙ ﺍﻟﻌﻤﻠﻴﺔ ﺘﺘﻜﻭﻥ ﺃﻨﻤﺎﻁ ﻤﻥ ﺍﻟﺴﻠﻭﻙ ‪ ،‬ﻭﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻷﻤﺭ ) ﺍﻟﻘﺎﻀـﻲ‬
‫ﻭﺁﺨﺭﻭﻥ ‪. ( 210 : 1981 ،‬‬

‫ﻭﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺒﻴﺌﻴﺔ ﻟﻬﺎ ﺩﻭﺭ ﻓﻲ ﺘﺸﻜﻴل ﺸﺨﺼﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺘﻭﺍﻓﻘﻪ ‪ ،‬ﻭﻟﺫﻟﻙ ﻴﺠﺏ‬
‫ﺃﻥ ﻴﺩﺭﻙ ﺍﻟﺴﻠﻭﻙ ﻋﻠﻰ ﺃﻨﻪ ﺨﺎﺹ ﺒﻤﻭﻗﻑ ﺒﻌﻴﻨﻪ ﻜﻤﺎ ﻴـﺭﻯ ﺩﻭﻻﺭﺩ ﻭﻤﻴﻠﻠـﺭ ‪Dollerd & Miller‬‬
‫ﺃﻨﻨﺎ ﻨﻜﺘﺴﺏ ﺸﺨﺼﻴﺎﺘﻨﺎ ﺒﺎﻟﻁﺭﻴﻕ ﻨﻔﺴﻬﺎ ﺍﻟﺘﻲ ﻨﻜﺘﺴﺏ ﺒﻬﺎ ﺃﻨﻤﺎﻁﻨﺎ ﺍﻟـﺴﻠﻭﻜﻴﺔ ﻭﺫﻟـﻙ ﻤـﻥ ﺨـﻼل‬
‫ﺍﻟﺩﺍﻓﻌﻴﺔ ﻭﺍﻟﺘﺩﻋﻴﻡ ‪ ،‬ﻭﺒﻴﺌﺘﻨﺎ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺘﻌﺩ ﻤﺼﺩﺭﺍﹰ ﺭﺌﻴﺴﻴﺎﹰ ﻟﻠﺘﺩﻋﻴﻡ ‪ ،‬ﻭﺘﻠﻌﺏ ﺩﻭﺭﺍﹰ ﺭﺌﻴـﺴﻴﺎﹰ ﻓـﻲ‬
‫ﺘﻜﻭﻴﻥ ﺸﺨﺼﻴﺎﺘﻨﺎ ‪ ،‬ﻓﺎﻷﻁﻔﺎل ﻴﺘﻌﻠﻤﻭﻥ ﺍﻟﻨﻁﻕ ﺍﻟﺼﺤﻴﺢ ﻟﻠﻜﻠﻤﺎﺕ ﻤﻥ ﺨﻼل ﺍﻻﺴﺘﺠﺎﺒﺎﺕ ﺍﻟﻨﺎﺠﺤـﺔ‬
‫ﺍﻟﺘﻲ ﻴﺘﻡ ﺘﺩﻋﻴﻤﻬﺎ ﻤﻥ ﻗﺒل ﺍﻟﻭﺍﻟﺩﻴﻥ ﻭﺍﻟﻤﺤﻴﻁﻴﻥ ) ﺍﻟﺯﻋﺒﻲ ‪. ( 74 : 1994 ،‬‬

‫ﻜﻤﺎ ﺃﻜﺩ ﺍﻟﺴﻠﻭﻜﻴﻭﻥ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻠﻭﻙ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻨﺎﺘﺞ ﻋﻥ ﻤﺜﻴﺭ ﻭﺍﺴﺘﺠﺎﺒﺔ ‪ ،‬ﻭﺃﻥ ﻋـﺩﻡ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﻓﻲ ﻫﺫﻩ ﺍﻟﻌﻼﻗﺔ ﻗﺩ ﻴﻜﻭﻥ ﻨﺎﺘﺠﺎﹰ ﻋﻥ ﻤﺼﺩﺭ ﺍﻟﻤﺜﻴﺭ ‪ ،‬ﺒﺤﻴﺙ ﻋﺠﺯ ﻫـﺫﺍ ﺍﻟﻤـﺼﺩﺭ ﻋـﻥ‬
‫ﺘﻭﺼﻴل ﻤﺎ ﻴﺭﻴﺩﻩ ﺒﺎﻟﺸﻜل ﺍﻟﺼﺤـﻴﺢ ‪،‬ﻭﻗـﺩ ﻴﻨﺘـﺞ ﻋﻥ ﻤﺴﺘﻘﺒـل ﺍﻟﻤﺜﻴــﺭ ‪ -‬ﺃﻱ ﺍﻟـﺸﺨـﺹ‬
‫ﺍﻟـﺫﻱ ﻴﻘﻭﻡ ﺒﺎﻻﺴﺘﺠﺎﺒﺔ ‪ -‬ﻭﻫﺫﺍ ﺍﻟﺴﺒﺏ ﺇﻤﺎ ﻨﻘﺹ ﻤﻌﺭﻓﻲ ﺃﻭ ﻋﻴﺏ ﺍﻨﻔﻌﺎﻟﻲ ﺃﻭ ﻋﻴﺏ ﺍﺠﺘﻤـﺎﻋﻲ ‪،‬‬
‫ﻭﻗـﺩ ﻴـﺭﺠﻊ ﻋﺩﻡ ﺍﻟﺴﻭﺍﺀ ﻋﻥ ﻋﻭﺍﻤل ﺨﺎﺭﺠﻴﺔ ﻜﺤﺩﻭﺙ ﻀﻭﻀﺎﺀ ﺃﻭ ﺃﻱ ﻤﻌﻭﻗـﺎﺕ ﺨﺎﺭﺠﻴـﺔ‬
‫ﺃﺨﺭﻯ ) ﺴﻤﺎﺭﺓ‪. ( 57 ،56 :1991 ،‬‬

‫ﻓﺎﻟﺘﻭﺍﻓﻕ ﻋﻨﺩ ﺍﻟﺴﻠﻭﻜﻴﻭﻥ ﻴﺘﺄﺘﻰ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺒﻴﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺒﻴﻭﻟﻭﺠﻴـﺔ ﺍﻟﻤﺤﻴﻁـﺔ ‪،‬‬
‫ﺒﺤﻴﺙ ﺃﻨﻨﺎ ﻨﻜﺘﺴﺒﻪ ﻋﻥ ﻁﺭﻴﻕ ﻫﺫﻩ ﺍﻟﻤﺜﻴﺭﺍﺕ ﻭﺍﻟﻤﻨﺒﻬﺎﺕ ﺍﻟﺘﻲ ﺘﻌﻁﻲ ﺍﺴﺘﺠﺎﺒﺎﺕ ﻤﻨﺎﺴﺒﺔ‪.‬‬

‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ‪:‬‬

‫ﻴﺭﻯ ﺃﺼﺤﺎﺏ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﺭﺃﺴﻬﻡ ﺭﻭﺠﺭﺯ ﺼﺎﺤﺏ ﻨﻅﺭﻴـﺔ ﺍﻟـﺫﺍﺕ ‪ ،‬ﺃﻥ‬
‫ﺍﻹﻨﺴﺎﻥ ﻟﺩﻴﻪ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻗﻴﺎﺩﺓ ﻨﻔﺴﻪ ﻭﺍﻟﺘﺤﻜﻡ ﻓﻴﻬﺎ‪ ،‬ﻭﻋﺯﻯ ﺃﻨﻭﺍﻉ ﺍﻟﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻨﻲ ﻜﺎﻓﺔ ﺇﻟﻰ ﺩﺍﻓﻊ‬
‫ﻭﺍﺤﺩ ﻭﻫﻭ ﺘﺤﻘﻴﻕ ﺍﻟﺫﺍﺕ ‪ ..‬ﻭﺍﻟﺸﺨﺼﻴﺔ ﻋﻨﺩ ﻨﺘﺎﺝ ﻟﻠﺘﻔﺎﻋل ﺍﻟﻤﺴﺘﻤﺭ ﺒﻴﻥ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺒﻴﺌـﺔ ﺍﻟﻤﺎﺩﻴـﺔ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻓﻬﻲ ﻟﻴﺴﺕ ﺴﺎﻜﻨﺔ ﺒل ﻫﻲ ﺩﺍﺌﻤﺔ ﺍﻟﺤﺭﻜﺔ ﻭﺍﻟﺘﻐﻴﻴﺭ ‪ ،‬ﻭﺍﻟـﺴﻠﻭﻙ ﺍﻹﻨـﺴﺎﻨﻲ ﻋﻨـﺩﻩ‬
‫‪.( 232 : 1981‬‬ ‫ﻴﻌﻤل ﺒﺸﻜل ﻜﻠﻲ ﻤﻭﺤﺩ ﺇﻴﺠﺎﺒﻲ ﻨﺤﻭ ﻫﺩﻑ ﺘﺤﻘﻴﻕ ﺍﻟﺫﺍﺕ ) ﺍﻟﻘﺎﻀﻲ‪ ،‬ﻭﺁﺨﺭﻭﻥ‪،‬‬

‫ﻭﻴﻘﺭﺭ ﺭﻭﺠﺭﺯ ﺃﻥ ﻤﻌﺎﻴﻴﺭ ﺍﻟﺘﻭﺍﻓﻕ‪ ،‬ﺘﻜﻤﻥ ﻓﻲ ﺜﻼﺙ ﻨﻘﺎﻁ ‪:‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺃ ‪ -‬ﺍﻹﺤﺴﺎﺱ ﺒﺎﻟﺤﺭﻴﺔ ‪.‬‬

‫ﺏ ‪ -‬ﺍﻻﻨﻔﺘﺎﺡ ﻋﻠﻰ ﺍﻟﺨﺒﺭﺓ ‪.‬‬

‫ﺠـ ‪ -‬ﺍﻟﺜﻘﺔ ﺒﺎﻟﻤﺸﺎﻋﺭ ﺍﻟﺫﺍﺘﻴﺔ ) ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ‪.( 89 : 1990 ،‬‬

‫ﺃﻤﺎ ﻤﺎﺴﻠﻭ ﻓﻴﺅﻜﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺘﺤﻘﻴﻕ ﺍﻟﺫﺍﺕ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺴﻭﻱ ﺍﻟﺠﻴـﺩ‪ ،‬ﻭﻭﻀـﻊ‬
‫ﻤﻌﺎﻴﻴﺭ ﻟﻠﺘﻭﺍﻓﻕ ﻤﻨﻬﺎ ‪:‬‬

‫‪ -‬ﺍﻹﺩﺭﺍﻙ ﺍﻟﻔﻌﺎل ﻟﻠﻭﺍﻗﻊ ‪.‬‬

‫‪ -‬ﻗﺒﻭل ﺍﻟﺫﺍﺕ ‪.‬‬

‫‪ -‬ﺍﻟﺘﻤﺭﻜﺯ ﺤﻭل ﺍﻟﻤﺸﻜﻼﺕ ﻟﺤﻠﻬﺎ ‪.‬‬

‫‪ -‬ﺍﻻﺴﺘﻘﻼل ﺍﻟﺫﺍﺘﻲ ‪.‬‬

‫‪ -‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻘﻭﻴﺔ ‪.‬‬

‫‪ -‬ﺍﻟﺨﻠﻕ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻲ ‪.‬‬

‫ﺍﻟﺘﻭﺍﺯﻥ ﺃﻭ ﺍﻟﻤﻭﺍﺯﻨﺔ ﺒﻴﻥ ﺃﻗﻁﺎﺏ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺨﺘﻠﻔﺔ ) ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ‪( 90 -89 : 1990 ،‬‬ ‫‪-‬‬

‫ﺃﻤﺎ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﻋﻨﺩ ﺃﺼﺤﺎﺏ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻓﻴﻨـﺸﺄ ﻋﻨـﺩﻤﺎ ﻻ ﺘـﺴﺘﻁﻴﻊ ﺍﻟـﺫﺍﺕ‬
‫ﻤﻭﺍﺠﻬﺔ ﺍﻟﻭﺍﻗﻊ ﺃﻭ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻬﺎ ﺴﻭﺍﺀ‪ ‬ﺇﺸﺒﺎﻉ ﺍﻟﺤﺎﺠﺎﺕ ﺒﺼﻔﺔ ﻋﺎﻤﺔ‪ ،‬ﺃﻭ ﺤـﺴﺏ ﺴـﻠﻡ ﻤﺎﺴـﻠﻭ‬
‫ﻟﻠﺤﺎﺠﺎﺕ ﺍﻹﻨﺴﺎﻨﻴﺔ‪ ،‬ﻭﺇﺨﻔﺎﻗﻬﺎ ﺍﻟﻤﺴﺘﻤﺭ ﻓﻲ ﺫﻟﻙ ﻓﻠﻥ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺘﻭﺍﻓﻕ ﻭﺇﺸﺒﺎﻉ ﻟﻠﺤﺎﺠﺔ ﺇﻻ ﻋﻨـﺩ‬
‫ﺇﺸﺒﺎﻉ ﻤﺎ ﻗﺒﻠﻬﺎ ﻤﻥ ﺤﺎﺠﺎﺕ‪ ،‬ﻓﻌﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻤﻥ ﺍﻟﻤﺤﺎل ﺃﻥ ﻴﺤﻘﻕ ﺍﻟﻤﺭﺀ ﺫﺍﺘـﻪ ﻗﺒـل ﺇﺸـﺒﺎﻉ‬
‫ﺤﺎﺠﺎﺘﻪ ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﺃﻭ ﺤﺎﺠﺎﺘﻪ ﻟﻸﻤﻥ ‪ ..‬ﻭﻫﻜﺫﺍ ‪.‬‬

‫ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ‪:‬‬

‫ﻴﺭﻯ ﺃﺼﺤﺎﺏ ﺍﻟﻨﻅﺭﻴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺃﻥ ﻁﺭﻴﻘﺔ ﺍﻟﻔﺭﺩ ﻓﻲ ﻤﻌﺎﻟﺠﺔ ﻤﺤﻴﻁﻪ ﺘﺅﺩﻱ ﺇﻟﻰ ﺘﻭﺍﻓﻘـﻪ‬
‫ﻓﺎﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ‪ .‬ﻜﻤﺎ ﻴﺭﻯ ﻜﻴﻠﻲ ‪ Kelly‬ﻴﺄﺘﻲ ﻋﺒﺭ ﺘﻔﺎﻋل ﺍﻟﺸﺨﺹ ﻤﻊ ﻋﺎﻟﻤﻪ ﺍﻟﻤﺤـﻴﻁ ﺒـﻪ‬
‫ﺒﺎﻟﻁﺭﻴﻘﺔ ﻨﻔﺴﻬﺎ ﺍﻟﺘﻲ ﻴﺘﻔﺎﻋل ﺒﻬﺎ ﻤﻊ ﺍﻟﻌﺎﻟﻡ ‪ ،‬ﺤﻴﺙ ﻴﻘﻭﻡ ﺒﻭﻀﻊ ﺍﻟﻔﺭﻭﺽ ﻭﺍﺨﺘﺒﺎﺭﻫﺎ‪ .‬ﺘﻌﺘﻤﺩ ﻫـﺫﻩ‬
‫ﺍﻟﻔﺭﻭﺽ ﻋﻠﻰ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺫﻱ ﻴﺘﺨﺫﻩ ﺍﻟﻔﺭﺩ ﻓﻲ ﺘﻨﻅﻴﻡ ﺨﺒـﺭﺘﻪ ﻭﺘﻐﻴـﻴﺭﻫـﺎ‪ ،‬ﺃﻤـﺎ ﺍﻟـﺸﺨـﺹ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﺫﻱ ﻴﻌﺎﻨﻲ ﻤﻥ ﺘﻬﺩﻴﺩ ﻤﺎ ﻓﺈﻨﻪ ﻴﺸﻌﺭ ﺒﺄﻥ ﺘﻐﻴﻴﺭﺍﹰ ﺃﺴﺎﺴﻴﺎﹰ ﻋﻠﻰ ﻭﺸﻙ ﺍﻟﺤﺩﻭﺙ ﻓﻲ ﺠﻬﺎﺯﻩ ﺍﻟﺘﻜـﻭﻴﻨﻲ‬
‫) ﺍﻟﺯﻋﺒﻲ ‪.( 82-81 : 1994‬‬

‫ﺃﻤﺎ ﺃﻟﺒﺭﺕ ﺇﻟﻴﺱ ‪ Albert Ellis‬ﻓﻴﺭﻯ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻴﺄﺘﻲ ﻋﺒﺭ ﻤﻌﺭﻓﺔ ﺍﻹﻨﺴﺎﻥ ﻟﺫﺍﺘﻪ ﻭﻗﺩﺭﺍﺘﻪ‬
‫ﻭﺍﻟﺘﻜﻴﻑ ﻤﻌﻬﺎ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺤﺴﺏ ﺇﻤﻜﺎﻨﻴﺎﺘﻪ ﺍﻟﻤﺘﺎﺤﺔ ﻭﺃﻥ ﻜل ﺇﻨﺴﺎﻥ ﻴﻤﺘﻠﻙ ﺍﻟﻘـﺩﺭﺓ ﻋﻠـﻰ ﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﺍﻟﺫﺍﺘﻲ ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻓﻘﺩ ﺃﻜﺩ ﻋﺒﺭ ﺨﺒﺭﺍﺘﻪ ﻤﻊ ﺍﻟﻤﺭﻀﻰ ﺃﻥ ﻴﻭﻀﺢ ﻟﻬﻡ ﺍﻤﺘﻼﻙ ﺍﻟﻘـﺩﺭﺓ ‪-‬‬
‫ﻋﺒﺭ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺩﺍﺨﻠﻲ ‪ -‬ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ‪ ،‬ﻓﻘﺩ ﺃﻜﺩ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺘﻌﻠﻴﻡ ﺍﻟﻤﺭﻀـﻰ ﺍﻟﻨﻔـﺴﻴﻴﻥ ﻜﻴـﻑ‬
‫ﻴﻐﻴﺭﻭﻥ ﺘﻔﻜﻴﺭﻫﻡ ﻓﻲ ﺤل ﺍﻟﻤﺸﻜﻼﺕ ﻭﺃﻥ ﻴﻭﻀﺢ ﻟﻠﻤﺭﻴﺽ ﺃﻥ ﺤﺩﻴﺜﻪ ﻤﻊ ﺫﺍﺘﻪ ﻴﻌﺘﺒـﺭ ﻤـﺼﺩﺭﺍﹰ‬
‫ﻻﻀﻁﺭﺍﺒﻪ ﺍﻻﻨﻔﻌﺎﻟﻲ ‪ ،‬ﻭﺃﻥ ﻴﺒﻴﻥ ﻟﻪ ﻜﻴﻑ ﺃﻥ ﻫﺫﻩ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺫﺍﺘﻴﺔ ﻏﻴﺭ ﻤﻨﻁﻘﻴـﺔ ﻭﺃﻥ ﻴـﺴﺎﻋﺩﻩ‬
‫ﻋﻠﻰ ﺃﻥ ﻴﺴﺘﻘﻴﻡ ﺘﻔﻜﻴﺭﻩ ﺤﺘﻰ ﻴﺼﺒﺢ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺫﺍﺘﻲ ﻟﺩﻴﻪ ﺃﻜﺜﺭ ﻤﻨﻁﻘﻴﺔ ﻭﺃﻜﺜﺭ ﻓﺎﻋﻠﻴﺔ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻏﻴﺭ‬
‫ﻤﺼﺤﻭﺏ ﺒﺎﻨﻔﻌﺎﻻﺕ ﺴﻠﺒﻴﺔ ﺃﻭ ﺒﺴﻠﻭﻙ ﺇﺤﺒﺎﻁﻲ ﻻ ﺘﻜﻴﻔﻲ ﻟﻠﺫﺍﺕ ) ﺴﻤﺎﺭﺓ ‪. ( 69 : 1991 ،‬‬

‫ﻜﻤﺎ ﺭﺃﻯ ﺃﺼﺤﺎﺏ ﻫﺫﺍ ﺍﻟﻤﺫﻫﺏ ﺃﻥ ﻟﻺﻨﺴﺎﻥ ﺤﺭﻴﺔ ﻓﻲ ﺍﺨﺘﻴﺎﺭ ﺃﻓﻌﺎﻟﻪ ﺍﻟﺘﻲ ﻴﺘﻭﺍﻓﻕ ﺒﻬﺎ ﻤﻊ‬
‫ﻨﻔﺴﻪ ﻭﻤﻊ ﻤﺠﺘﻤﻌﻪ ﻭﻫﻭ ﻴﻘﺒل ﻋﻠﻰ ﺍﺨﺘﻴﺎﺭ ﺍﻟﺴﻠﻭﻙ ﺍﻟﻤﻘﺒﻭل ﺍﺠﺘﻤﺎﻋﻴﺎﹰ ﻭﻴﺘﻭﺍﻓﻕ ﺘﻭﺍﻓﻘﺎﹰ ﺤـﺴﻨﺎﹰ ﻤـﻊ‬
‫ﻨﻔﺴﻪ ﻭﻤﺠﺘﻤﻌﻪ ﻭﻻ ﻴﺘﻭﺍﻓﻕ ﺘﻭﺍﻓﻘﺎﹰ ﺴﻴﺌﺎﹰ ﺇﻻ ﺇﺫﺍ ﺘﻌﺭﺽ ﻟﻀﻐﻭﻁ ﺒﻴﺌﻴﺔ ‪ ،‬ﻓﺎﻟﻁﻔـل ﻻ ﻴﻨﺤـﺭﻑ ﻭﻻ‬
‫ﻴﻌﺘﺩﻱ ﺇﻻ ﺇﺫﺍ ﺸﻌﺭ ﺒﻀﻐﻭﻁ ﻓﻲ ﺍﻷﺴﺭﺓ ﻭﺍﻟﻤﺩﺭﺴﺔ ﻭﺘﻌﺭﺽ ﻟﻠﻅﻠﻡ ﻭﺸﻌﺭ ﺒﺎﻟﺘﻬﺩﻴﺩ ﻭﻋﺩﻡ ﺍﻟﺘﻘﺒـل‬
‫) ﻤﺭﺴﻲ ‪.( 91 ، 1988‬‬

‫ﺘﺭﻯ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﻌﺭﻓﻴﺔ ﺃﻫﻤﻴﺔ ﻗﺩﺭﺓ ﺍﻟﻔﺭﺩ ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻟﻤﻌﺭﻓﻴﺔ ﻓﻲ ﺇﻜﺴﺎﺒﻪ ﺍﻟﺘﻭﺍﻓـﻕ ﻓﻜﻠﻤـﺎ‬
‫ﻜﺎﻥ ﺍﻟﻔﺭﺩ ﻤﺘﻌﻠﻤﺎﹰ ﻭﻤﻜﺘﺴﺒﺎﹰ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﺘﺘﻨﺎﺴﺏ ﻤﻊ ﺍﻟﻭﺍﻗﻊ ﺍﻟﻤﺤﻴﻁ ؛ ﻜﻠﻤـﺎ ﻜـﺎﻥ ﻗـﺎﺩﺭﺍﹰ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺴﻠﻴﻡ‪.‬‬

‫ﺍﻟﻨﻅﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ‪:‬‬

‫ﺘﻤﻴﺯﺕ ﺍﻟﻨﻅﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻸﺸﻴﺎﺀ ﺒﺎﻟﻨﻅﺭﺓ ﺍﻟﻭﺴﻁﻴﺔ ﺍﻻﻋﺘﺩﺍﻟﻴﺔ ﺍﻟﺘﻲ ﻻ ﺇﻓﺭﺍﻁ ﻓﻴﻬﺎ ‪ ،‬ﻭﻻ‬
‫ﺘﻔﺭﻴﻁ ‪ ،‬ﻭﻫﻲ ﻤﻭﺠﻭﺩﺓ ﻭﻤﺘﺠﺩﺩﺓ ﻋﺒﺭ ﺍﻟﻌﺼﻭﺭ ﻭﻗﺩ ﺴﺒﻘﺕ ﻜل ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻭﻀﻌﻴﺔ ﻓﻲ ﻨﻅﺭﺘﻬـﺎ‬
‫ﻟﻺﻨﺴﺎﻥ ﻜﻭﻨﻪ ﺇﻨﺴﺎﻥ ﻭﺨﻠﻴﻔﺔ ﺍﷲ ﻓﻲ ﺃﺭﻀﻪ ‪ ،‬ﻭﻗﺩ ﺤﺙ ﺍﻹﺴﻼﻡ ﻋﻠـﻰ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﺤـﺴﻥ ﻤـﻊ‬
‫ﺍﻟﺠﻤﺎﻋﺔ‪ ،‬ﻭﺒﻴﻥ ﺍﻟﻁﺭﻴﻕ ﺇﻟﻰ ﺫﻟﻙ ﻓﺄﻤﺭﻩ ﺒﺎﺠﺘﻨﺎﺏ ﺍﻟﺤﺴﺩ ﻭﺍﻟﺘﺒﺎﻏﺽ ﻭﺴﻭﺀ ﺍﻟﻅﻥ ﻭﺍﻟﺨـﺼﻭﻤﺔ ‪،‬‬
‫ﻗﺎل ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ":‬ﻻ ﺘﺒﺎﻏﻀﻭﺍ ﻭﻻ ﺘﺤﺎﺴـﺩﻭﺍ ﻭﻻ ﺘﺩﺍﺒــﺭﻭﺍ ﻭﻻ ﺘﻘـﺎﻁﻌﻭﺍ‬
‫ﻭﻜﻭﻨﻭﺍ ﻋﺒﺎﺩ ﺍﷲ ﺇﺨﻭﺍﻨﺎﹰ ‪ ،‬ﻭﻻ ﻴﺤـل ﻟﻠﻤﺴﻠﻡ ﺃﻥ ﻴﻬﺠـﺭ ﺃﺨـﺎﻩ ﻓـﻭﻕ ﺜﻼﺜـﺔ ﺃﻴﺎﻡ" ﻤﺘﻔـﻕ ﻋﻠﻴﻪ‬
‫) ﺍﻟﻨﻭﻭﻱ‪ ،(478 :1993 ،‬ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺍﻟﺤﺩﻴﺙ ﻴﺤﺙ ﺒﺼﻭﺭﺓ ﺇﺠﻤﺎﻟﻴﺔ ﺇﻟﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺤﺴﻥ‬

‫‪ ‬‬
‫‪20‬‬
 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻤﻊ ﺍﻟﻨﻔﺱ ﻭﻤﻊ ﺍﻟﺠﻤﺎﻋﺔ ‪ .‬ﻭﺃﻤﺭ ﺍﻹﺴﻼﻡ‪ ‬ﺍﻟﻔﺭﺩ‪ ‬ﺒﺎﻻﻟﺘﺯﺍﻡ ﺒﺎﻟﺠﻤﺎﻋﺔ ﻭﺒﻤﻌﺎﻴﻴﺭﻫﺎ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﻭﺍﻟﺨﻀﻭﻉ‬
‫ﻟﻘﻭﺍﻋﺩ ﺍﻟﺴﻠﻭﻙ ﺍﻟﺤﺴﻥ ﻓﻴﻬﺎ‪ " :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺃﻃﻴﻌﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌـﻮﺍ ﺍﻟﺮﺳـﻮﻝ ﻭﺃﻭﱄ ﺍﻷﻣﺮ ﻣﻨﻜﻢ‬
‫") ﺍﻟﻨﺴﺎﺀ ‪ ( 59:‬ﻭﻗﺎل ﺃﻴﻀﺎﹰ ‪ " :‬ﻭﺍﻋﺘﺼﻤﻮﺍ ﲝﺒﻞ ﺍﷲ ﲨﻴﻌﺎﹰ ﻭﻻ ﺗﻔﺮﻗﻮﺍ " ) ﺁل ﻋﻤﺭﺍﻥ ‪( 103 :‬‬

‫ﻭﻟﻜﻥ ﻟﻡ ﻴﺠﻌل ﺍﻹﺴﻼﻡ ﺘﻭﺍﻓﻕ ﺍﻹﻨﺴﺎﻥ ﻤﻊ ﻨﻔﺴﻪ ﻭﻤﺠﺘﻤﻌﻪ ﺘﻭﺍﻓﻘﺎﹰ ﻗﺎﺌﻤﺎﹰ ‪ ،‬ﻋﻠﻰ ﺍﻟﺨـﻀﻭﻉ‬
‫ﺍﻵﻟﻲ‪ ،‬ﻭﻟﻡ ﻴﺠﻌﻠﻪ ﻨﺴﺨﺔ ﻤﺘﻜﺭﺭﺓ ﻓﻲ ﺍﻟﺒﺭﺩﻋﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺒل ﺠﻌﻠﻪ ﺘﻭﺍﻓﻘـﺎﹰ ﻤـﺴﺌـﻭﻻﹰ ﻗﺎﺌﻤــﺎﹰ‬
‫ﻋﻠـﻰ ﺒﺼﻴـﺭﺓ ﻭﺇﺭﺍﺩﺓ ﺍﻟﻔـﺭﺩ‪ ،‬ﺍﻟـﺫﻱ ﺃﻟـﺯﻤﻪ ﺒـﺼﻼﺡ ﻨﻔﺴـﻪ ﻭﺼﻼﺡ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻲ ﻀﻭﺀ‬
‫ﺸﺭﻉ ﺍﷲ ) ﻤﺭﺴﻲ ‪. ( 93 : 1988،‬‬

‫ﻭﻨﻅﺭ ﺍﻹﺴﻼﻡ ﺇﻟﻰ ﻤﻼﻤﺢ ﺸﺨﺼﻴﺔ ﺍﻟﻤﺴﻠﻡ ﻜﺄﺴﺎﺱ ﻟﺘﻭﺍﻓﻘﻪ ﻤﻊ ﻤﺠﺘﻤﻌﻪ ﻤﺜل ﺤﺴﻥ ﺍﻟﺨﻠﻕ‬
‫ﻭﺍﻟﺘﻭﺍﻀﻊ ﻭﺍﻷﻟﻔﺔ ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﺍﻟﻤﺅﻤﻥ ﻟﻠﻤﺅﻤﻥ ﻜﺎﻟﺒﻨﻴﺎﻥ ﻴﺸﺩ ﺒﻌـﻀﻪ‬
‫ﺒﻌﻀﺎﹰ " ﻭﺍﻟﺘﺭﺒﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺘﻨﺸﺩ ﻏﺭﺱ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﺘﻲ ﺘﺭﺘﻜﺯ ﻋﻠﻰ ﺩﻋـﺎﺌﻡ‬
‫ﻭﺃﺴﺱ ﻤﺴﺘﻤﺩﺓ ﻤﻥ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺭﻭﺤﻴﺔ ‪ ،‬ﻭﺍﻟﺘﻜﻴﻑ ﺍﻟﻨﻔﺴﻲ ﻤﺎ ﻫﻭ ﺇﻻ ﻤﺤﺼﻠﺔ ﻫﺫﻩ ﺍﻟﻌﺎﺩﺍﺕ‬
‫ﺍﻟﺘﻲ ﺘﺴﻤﻭ ﺒﺎﻟﻔﺭﺩ ﻭﺘﺠﻌل ﻁﺭﺍﺌﻘﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﻤﺘﺴﻤﺔ ﺒﻁﺎﺒﻊ ﺍﻻﺘﺯﺍﻥ ﻭﺍﻟﻬﺩﻭﺀ ﻭﺍﻟﺜﺒﺎﺕ ﺍﻻﻨﻔﻌـﺎﻟﻲ ‪،‬‬
‫ﻓﺎﻟﻔﺭﺩ ﺍﻟﺫﻱ ﻨﻤﺕ ﺒﻴﻥ ﺠﻨﺒﺎﺕ ﻨﻔﺴﻪ ﺘﻠﻙ ﺍﻟﻘﻴﻡ ﺍﻷﺨﻼﻗﻴﺔ ﻭﺍﻟﺭﻭﺤﻴﺔ ﻫﻭ ﻓﺭﺩ ﻟﺩﻴﻪ ﻋﺎﺩﺍﺕ ﺍﻟﺘـﺩﺭﻴﺏ‬
‫ﺍﻟﺫﺍﺘﻲ ﻭﺍﻟﺘﻭﺠﻴﻪ ﺍﻟﺫﺍﺘﻲ ﻭﺍﻟﺘﺤﻜﻡ ﺍﻟﺫﺍﺘﻲ ﻓﺘﻜﻭﻥ ﻟﺩﻴﻪ ﺍﻟﻘﺩﺭﺓ ﻭﺍﻟﻭﺴﺎﺌل ﻋﻠﻰ ﺘﺭﻭﻴﺽ ﺩﻭﺍﻓﻌـﻪ ﺒﻤـﺎ‬
‫ﻴﻴﺴﺭ ﻟﻪ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺴﻠﻴﻡ ) ﻓﻬﻤﻲ ‪( 149 :1970 ،‬‬

‫ﻭﺃﻭﺍﻤﺭ ﺍﷲ ﻋﺯ ﻭﺠل ﻟﻺﻨﺴﺎﻥ ﻭﻨﻭﺍﻫﻴﻪ ﻟﻪ ﻓﻲ ﺤﻘﻴﻘﺘﻬﺎ ﺩﻋﻭﺓ ﻟﻠﺘﻭﺍﻓﻕ ﻭﺍﻻﺘﺯﺍﻥ ﻭﺍﻟﻔﻀﻴﻠﺔ‬

‫ﻭﺍﻟﺒﻌﺩ ﻋﻥ ﺍﻻﻨﺤﺭﺍﻑ ﻭﺍﻻﺨﺘﻼﻑ ﻭﺍﻟﺭﺫﻴﻠﺔ ‪ ،‬ﻓﻤﺠﻤل ﺍﻟﺩﻋﻭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻫﻲ ﻟﻠﺘﺤﻠﻲ ﺒﻬﺫﻩ ﺍﻷﻤـﻭﺭ‬
‫ﺍﻟﺘﻲ ﺘﻌﻨﻲ ﻤﻜﺎﺭﻡ ﺍﻷﺨﻼﻕ ﺒل ﺇﻥ ﺴﻴﺩﻨﺎ ﻤﺤﻤـﺩ ﺼﻠـﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻜﺩ ﻫﺫﻩ ﺍﻟﻘـﻀﻴﺔ ﻓـﻲ‬
‫ﻗﻭﻟﻪ " ﺇﻨﻤﺎ ﺒﻌﺜﺕ ﻷﺘﻤﻡ ﻤﻜﺎﺭﻡ ﺍﻷﺨﻼﻕ " ﻭﻤﻜﺎﺭﻡ ﺍﻷﺨﻼﻕ ﻜﺜﻴﺭﺓ ﻭﺘﺩل ﻓﻲ ﻤﺠﻤﻠﻬﺎ ﻋﻠﻰ ﺍﺘـﺯﺍﻥ‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻻﻨﻔﻌﺎﻟﻲ ﻭﺘﻭﺍﻓﻘﻪ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬

‫ﻭﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻴﺩﻋﻭ ﺩﺍﺌﻤﺎﹰ ﺇﻟﻰ ﻭﻀﻊ ﻤﻴﺯﺍﻥ ﻟﻸﻤﻭﺭ ﺤﺘـﻰ ﺘـﺴﺘﻘﻴﻡ ﺃﻤـﻭﺭ ﺍﻹﻨـﺴﺎﻥ‬
‫"ﻭﺍﻟﺴﻤﺎﺀ ﺭﻓﻌﻬﺎ ﻭﻭﺿﻊ ﺍﳌﻴﺰﺍﻥ ‪ ..‬ﺃﻻ ﺗﻄﻐﻮﺍ ﰲ ﺍﳌﻴﺰﺍﻥ ‪..‬ﻭﺃﻗﻴﻤﻮﺍ ﺍﻟﻮﺯﻥ ﺑﺎﻟﻘﺴﻂ ﻭﻻ ﲣﺴﺮﻭﺍ ﺍﳌﻴـﺰﺍﻥ "‬
‫) ﺍﻟﺭﺤﻤﻥ ‪ ( 9- 7‬ﻓﺎﷲ ﻋﺯ ﻭﺠل ﻭﻀﻊ ﻤﻴﺯﺍﻥ ﺍﻟﺤﻕ ﻟﻠﺤﻴﺎﺓ ‪ ،‬ﻓﻌﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺃﻻ ﻴﻐﺎﻟﻲ ﻭﻻ ﻴﻁﻐﻰ‬
‫‪ ،‬ﻭﻴﻘﻴﻡ ﺍﻟﻭﺯﻥ ﻜﻤﺎ ﺃﻤﺭ ﺭﺏ ﺍﻟﻌﺯﺓ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﺒﺎﻟﻘﺴﻁ ‪ ،‬ﻓﺈﻥ ﻓﻌل ﻓﺈﻨﻪ ﻴﻜﻭﻥ ﻤﺘﻭﺍﻓﻘﺎﹰ ﻤﻊ ﺭﺒﻪ‬
‫ﻭﻤﻊ ﻨﻔﺴﻪ ﻭﻤﻊ ﻤﺤﻴﻁﻪ ﻭﻤﻊ ﻨﻭﺍﻤﻴﺱ ﺍﻟﻜﻭﻥ ‪ ،‬ﻭﺇﻻ ﻓﻼ ﺘﻭﺍﻓﻕ ﻭﻻ ﺍﺴﺘﻘﺎﻤﺔ ﻭﺴﻴﻜﻭﻥ ﺍﻟﺘﺨﺒﻁ ﻓـﻲ‬
‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﺨﺴﺭﺍﻥ ﺍﻟﻤﺒﻴﻥ ﻓﻲ ﺍﻵﺨﺭﺓ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺘﻌﻘﻴﺏ ‪:‬‬
‫ﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻤﺩﺍﺭﺱ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻭﻨﻅﺭﻴﺎﺘﻪ ﺘﺒﺤﺙ ﻓﻲ ﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻴﺔ ﺤـﺴﺏ ﻤـﺎ‬
‫ﻴﺭﺍﻩ ﺼﺎﺤﺏ ﺍﻟﻨﻅﺭﻴﺔ ﻭﻻ ﻴﻨﻅﺭ ﺇﻟﻰ ﺇﻴﺠﺎﺒﻴﺎﺕ ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻷﺨﺭﻯ ﻓﻴﺴﺘﻔﻴﺩ ﻤﻨﻬﺎ ‪ ،‬ﻓﺄﻤـﺎ ﻨﻅﺭﻴـﺔ‬
‫ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ ﺍﻟﻔﺭﻭﻴﺩﻴﺔ ﻓﺘﻨﻅﺭ ﺇﻟﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺤﺴﺏ ﻗﺩﺭﺓ ﺍﻷﻨﺎ ﻋﻠﻰ ﺍﻟﻤﻭﺍﺀﻤﺔ ﺒﻴﻥ ﺍﻟﻬﻭ ﺍﻟﺘﻲ ﺘﻤﺜل‬
‫ﺍﻟﻐﺭﻴﺯﺓ ﺍﻟﺠﻨﺴﻴﺔ ﻭﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ ﺍﻟﺘﻲ ﺘﻤﺜل ﺍﻟﻤﺜل ﻭﺍﻟﻘﻴﻡ ﻓﻜﻴﻑ ﻤـﻥ ﺍﻟﻤﻤﻜـﻥ ﺇﺫﺍ ﻜﺎﻨـﺕ ﺃﻋﻤـﺎل‬
‫ﺍﻹﻨﺴﺎﻥ ﻏﺭﻴﺯﻴﺔ ﺠﻨﺴﻴﺔ ﻟﻸﻨﺎ ﺍﻷﻋﻠﻰ ﺃﻥ ﻴﺤﻜﻡ ﺃﻭ ﻴﺴﻴﻁﺭ ﻋﻠﻰ ﺩﻭﺍﻓﻊ ﺍﻹﻨﺴﺎﻥ ﻭﺴﻠﻭﻜﻪ ‪ .‬ﻭﻓـﻲ‬
‫ﻨﻔﺱ ﺍﻟﻭﻗﺕ ﻴﺭﻯ ﻓﺭﻭﻴﺩ ﺃﻥ ﺍﻷﻨﺎ ﺍﻟﻀﻌﻴﻔﺔ ﻫﻲ ﺍﻟﺘﻲ ﺘﺨﻀﻊ ﻟﻸﻨﺎ ﺍﻷﻋﻠﻰ ﻓﺘﺼﺒﺢ ﻤﺘﺯﻤﺘﺔ ﻋـﺎﺠﺯﺓ‬
‫ﻓﻜﻴﻑ ﻴﻜﻭﻥ ﺫﻟﻙ ؟ ﺇﻥ ﺴﻴﻁﺭﺓ ﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ ﻓﻲ ﻨﻅﺭ ﺍﻟﺒﺎﺤﺙ ﻫـﻲ ﺴـﻴﻁﺭﺓ ﺍﻟﻘـﻴﻡ ﻭﺍﻟﻤﺒـﺎﺩﺉ‬
‫ﻭﺍﻷﺨﻼﻕ ‪ ..‬ﻭﺍﻷﻨﺎ ﻋﻨﺩ ﺼﺎﺤﺒﻬﺎ ﺘﻜﻭﻥ ﻤﺘﻭﺍﻓﻘﺔ ﻤﻊ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻘﻴﻤﻴﺔ ﻭﻤﺒﺎﺩﺌﻪ ﺍﻟﻌﻠﻴـﺎ ﻭﻻ‬
‫ﺘﻜﻭﻥ ﻋﺎﺠﺯﺓ ﺨﺎﻀﻌﺔ ﺇﻥ ﺴﺎﻴﺭﺕ ﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ ‪.‬‬

‫ﻭﺃﻤﺎ ﻤﺩﺭﺴﺔ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ ﺍﻟﺠﺩﻴﺩﺓ‪ ،‬ﻓﺭﻏﻡ ﻗﺭﺏ ﺁﺭﺍﺌﻬـﺎ ﻤـﻥ ﺍﻟﻤﺩﺭﺴـﺔ ﺍﻟـﺴﻠﻭﻜﻴﺔ‬
‫ﻭﺍﻹﻨﺴﺎﻨﻴﺔ ﺇﻻ ﺃﻨﻬﺎ ﻅﺎﻫﺭﺍﺘﻴﺔ ﻓﻲ ﺁﺭﺍﺌﻬﺎ‪ ،‬ﻷﻨﻬﺎ ﺘﻌﺘﻤﺩ ﻋﻠﻰ ﻭﺍﻗﻊ ﺍﻹﻨﺴﺎﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻓﻼ ﻴﺨﺭﺝ‬
‫ﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺁﺭﺍﺌﻪ ﻭﻗﻴﻤﻪ ﻭﻤﺒﺎﺩﺌﻪ‪ ،‬ﻭﺍﻜﺘﺴﺎﺒﻪ ﻟﻬﺫﻩ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﺒﺎﺩﺉ ﻭﻋﻤﻠـﻪ ﻓـﻲ‬
‫ﺤﺩﻭﺩﻫﺎ‪ ،‬ﻭﻫﺫﻩ ﺇﻴﺠﺎﺒﻴﺔ ﻓﻲ ﻨﻅﺭ ﺍﻟﺒﺎﺤﺙ ‪.‬‬

‫ﺃﻤﺎ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺴﻠﻭﻜﻴﺔ ﻓﺘﻨﻅﺭ ﺇﻟﻰ ﺃﻨﻤﺎﻁ ﺴﻠﻭﻙ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺃﻨﻬﺎ ﺭﺩ ﻓﻌل ﻷﻨﻤـﺎﻁ ﺴـﻠﻭﻙ‬
‫ﺍﻟﺒﻴﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺤﻭل ﺍﻹﻨﺴﺎﻥ ‪ ،‬ﻭﺇﻥ ﺍﻹﻨﺴﺎﻥ ﻴﺨﺘﺎﺭ ﺍﻟﺴﻠﻭﻙ ﺍﻟﺫﻱ ﻴﺭﺍﻩ ﻤﻨﺎﺴﺒﺎﹰ ﺤﺴﺏ ﺩﺭﺠﺔ‬
‫ﺍﺴﺘﺜﺎﺭﺓ ﺍﻟﻤﺜﻴﺭ ‪ ،‬ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﺃﻋﻤﺎل ﺍﻹﻨﺴﺎﻥ ﻗﺩ ﺘﺄﺘﻲ ﻨﺘﻴﺠﺔ ﻟﻤﺜﻴﺭ ﺇﻻ ﺃﻨﻪ ﻟـﻴﺱ‬
‫ﻜل ﻤﺜﻴﺭ ﺃﻴﺎﹰ ﻜﺎﻥ ﻟﻪ ﺍﺴﺘﺠﺎﺒﺔ ‪ ،‬ﻭﺃﻴﻀﺎﹰ ﻟﻴﺴﺕ ﻜل ﺍﺴﺘﺠﺎﺒﺔ ﻭﺭﺍﺀﻫـﺎ ﻤﺜﻴـﺭ ‪ ،‬ﻓﻤـﺜﻼ ًﺍﺴـﺘﺠﺎﺒﺔ‬
‫) ﺍﻟﻐﻀﺏ ( ﻨﺘﻴﺠﺔ ﻤﺜﻴﺭ ﻤﻌﻴﻥ ‪ ،‬ﻓﺩﻴﻨﻨﺎ ﺍﻹﺴﻼﻤﻲ ﻴﺠﻌل ﺍﻟﻐﻀﺏ ﺠﻤﺭﺓ ﻤﻥ ﻨـﺎﺭ ﻤـﻥ ﺍﻟﻤﻤﻜـﻥ‬
‫ﺇﻁﻔﺎﺅﻫﺎ ﺒﺎﻟﻭﻀﻭﺀ ﺃﻭ ﺒﺎﻟﺠﻠﻭﺱ ﺃﻭ ﺒﻐﻴﺭﻩ ‪ ..‬ﻭﻗﺎل ) ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ ( " ﻟـﻴﺱ ﺍﻟـﺸﺩﻴﺩ‬
‫ﺒﺎﻟﺼﺭﻋﺔ ‪ ،‬ﺇﻨﻤﺎ ﺍﻟﺸﺩﻴﺩ ﺍﻟﺫﻱ ﻴﻤﻠﻙ ﻨﻔﺴﻪ ﻋﻨﺩ ﺍﻟﻐﻀﺏ " ) ﺍﻟﻨﻭﻭﻱ ‪. ( 235 : 1993 ،‬‬

‫ﻭﺘﺘﻔﻕ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﺇﻟﻰ ﺤﺩ ﻤﺎ ﻤﻊ ﺍﻟﻨﻅﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ‪ ،‬ﻷﻨﻬﺎ ﺘﻨﻅـﺭ ﺇﻟـﻰ ﺴـﻠﻭﻙ‬
‫ﺍﻹﻨﺴﺎﻥ ﻜﺈﻨﺴﺎﻥ ‪ ،‬ﻭﺃﻨﻪ ﻤﺯﻭﺩ ﺒﻁﺎﻗﺎﺕ ﻤﻌﻴﻨﺔ ﻴﺴﻌﻰ ﺍﻹﻨﺴﺎﻥ ﺒﻬﺫﻩ ﺍﻟﻁﺎﻗـﺎﺕ ﻭﺍﻹﻤﻜﺎﻨـﺎﺕ ﺇﻟـﻰ‬
‫ﺘﺤﻘﻴﻕ ﺫﺍﺘﻪ ‪ ،‬ﺇﻻ ﺃﻨﻪ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻌﻘﻭل ﺃﻥ ﻴﻜﻭﻥ ﻜل ﺴﻠﻭﻙ ﻟﻺﻨﺴﺎﻥ ﻤﻥ ﻭﺭﺍﺌﻪ ﺘﺤﻘﻴﻕ ﺍﻟـﺫﺍﺕ ‪،‬‬
‫ﻓﻘﺩ ﻴﻌﻤل ﺍﻹﻨﺴﺎﻥ ﺍﻟﻌﻤل ﺍﺒﺘﻐﺎﺀ ﻭﺠﻪ ﺍﷲ ﻻ ﻴﺭﻴﺩ ﺠﺯﺍﺀ‪ ‬ﻭﻻ ﺸﻜﻭﺭﺍﹰ ﻤﻥ ﺃﺤﺩ ﻓﻬﻨﺎ ﻴﻜﻭﻥ ﻗﺩ ﺤﻘـﻕ‬
‫ﺫﺍﺘﻪ ﺒﺈﺭﻀﺎﺀ ﺭﺒﻪ ﻭﻟﻴﺱ ﺒﺈﺭﻀﺎﺀ ﺫﺍﺘﻪ ﻭﺸﻌﻭﺭ ﺍﻟﻔﺭﺩ ﺒﺭﻀﺎ ﺍﷲ ﻴﺅﺩﻱ ﺇﻟﻰ ﺭﻀﺎﻩ ﻋﻥ ﻨﻔﺴﻪ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻜﻤﺎ ﺘﻤﻴﺯﺕ ﺍﻟﻨﻅﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﺒﺎﻟﻭﺴﻁﻴﺔ ﻭﺍﻻﻋﺘﺩﺍل ﺒل ﺇﻨﻬﺎ ﺘﺤﺘﻭﻱ ﺃﻴﻀﺎﹰ ﻋﻠﻰ ﺇﻴﺠﺎﺒﻴﺎﺕ‬
‫ﻨﻅﺭﻴﺎﺕ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻭﻨﻅﺭﻴﺎﺘﻪ ‪ ،‬ﻭﺘﻨﻅﺭ ﺇﻟﻰ ﺘﻭﺍﻓﻕ ﺍﻹﻨﺴﺎﻥ ﺤـﺴﺏ ﻤـﺩﻯ ﻤﺭﻀـﺎﺓ ﺍﷲ ﻋﻨـﻪ‬
‫ﻭﻤﺭﻀﺎﺓ ﺍﻟﻨﺎﺱ ﺃﻴﻀﺎﹰ ﻋﻥ ﻫﺫﺍ ﺍﻹﻨﺴﺎﻥ ﻭﻤﺭﻀﺎﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﻨﻔﺴﻪ ﻟﻘﻭل ﺍﻟﺭﺴـﻭل) ﺼـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ ( ﻷﺤﺩ ﺍﻟﺼﺤﺎﺒﺔ ﺍﻟﺫﻱ ﺠﺎﺀ ﻴﺴﺄﻟﻪ ‪ " :‬ﺍﺴﺘﻔﺕ ﻗﻠﺒـﻙ ﻭﺇﻥ ﺃﻓﺘـﺎﻙ ﺍﻟﻨـﺎﺱ ﻭﺃﻓﺘـﻭﻙ "‬
‫ﻓﺎﻹﻨﺴﺎﻥ ﻴﻤﻠﻙ ﺃﻥ ﻴﻨﻅﺭ ﺇﻟﻰ ﺍﻷﺸﻴﺎﺀ ﺍﻟﻨﻅﺭﺓ ﺍﻟﻤﻭﻀﻭﻋﻴﺔ ﺇﻥ ﺠﺭﺩ ﻨﻔﺴﻪ ﻤـﻥ ﻫﻭﺍﻫـﺎ ‪ ،‬ﻭﺫﻟـﻙ‬
‫ﺘﺤﻘﻴﻘﺎﹰ ﻟﻤﻬﻤﺔ ﺍﻟﻌﻘل ﺍﻟﺫﻱ ﺯﻭﺩﻩ ﺍﷲ ﺒﻪ ‪ ،‬ﻭﻜﺜﻴﺭ ﻤﻥ ﺍﻵﻴﺎﺕ ﺘﻨﺒﻪ ﺇﻟﻰ ﺍﺴـﺘﺨﺩﺍﻡ ﺍﻟﻌﻘـل ﺍﺴـﺘﺨﺩﺍﻤﺎﹰ‬
‫ﺴﻠﻴﻤﺎﹰ ﺒﺎﻟﺘﻔﻜﺭ ﻓﻲ ﻤﺨﻠﻭﻗﺎﺕ ﺍﷲ ﻭﺼﻨﻴﻊ ﻓﻌﻠﻪ ﻤﻨﻬـﺎ ﻗـﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ " :‬ﺃﻓـﻼ ﺗﻌﻘﻠـﻮﻥ " ‪ ،‬ﻭﻗﻭﻟـﻪ‬
‫ﺘﻌﺎﻟﻰ ‪" :‬ﻓﻠﻮﻻ ﺗﺬﻛﺮﻭﻥ "‪ ،‬ﻭﺁﻴﺎﺕ ﻜﺜﻴﺭﺓ ﻏﻴﺭﻫﺎ ‪.‬‬

‫ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺅﺜﺭﺓ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ‬

‫ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﺘﻡ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﻋﻨﺩ ﺍﻟﻔﺭﺩ ﺇﻻ ﺇﺫﺍ ﺘﻭﺍﻓﺭﺕ ﻋﺩﺓ ﻋﻭﺍﻤـل ﻭﺃﺴـﺱ‬
‫ﺘﺴﺎﻋﺩ ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻤﻥ ﺍﻟﻤﻤﻜﻥ ﻭﻀﻊ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل ﻭﺍﻷﺴﺱ ﻀﻤﻥ ﺍﻟﻔﺌﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪ -1‬ﺇﺸﺒﺎﻉ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻷﻭﻟﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪:‬‬

‫ﻭﻫﻲ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺘﻲ ﻟﻡ ﻴﻜﺘﺴﺒﻬﺎ ﺍﻟﻁﻔل ﻤﻥ ﺒﻴﺌﺘﻪ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺨﺒﺭﺓ ﻭﺍﻟﻤـﺭﺍﻥ ﻭﺍﻟـﺘﻌﻠﻡ‬
‫ﻭﺇﻨﻤﺎ ﻫﻲ ﺍﺴﺘﻌﺩﺍﺩﺍﺕ ﻴﻭﻟﺩ ﺍﻟﻁﻔل ﻤﺯﻭﺩﺍﹰ ﺒﻬﺎ ‪،‬ﻭﻫﺫﺍ ﺍﻟﻨﻭﻉ ﻤﻥ ﺍﻟﺤﺎﺠﺎﺕ ﻴﻌﺘﻤﺩ ﻓﻲ ﺇﺜﺎﺭﺘـﻪ ﻋﻠـﻰ‬
‫ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺠﺴﻤﺎﻨﻴﺔ ﺍﻟﺩﺍﺨﻠﻴﺔ ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﻜﺎﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻁﻌﺎﻡ ﻭﺍﻟﺸﺭﺍﺏ ﻭﺍﻹﺨـﺭﺍﺝ ﻭﺍﻟﺭﺍﺤـﺔ‬
‫ﻭﺍﻟﻨﻭﻡ )ﺍﻟﺩﻴﺏ ‪. ( 42 : 1990 ،‬‬

‫ﻭﺘﻌﺘﺒﺭ ﺇﺸﺒﺎﻉ ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﺃﺴﺎﺱ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻜﺎﺌﻥ ﻭﺒﻘﺎﺀ ﻨﻭﻋﻪ ﻓﻤﻥ ﻏﻴـﺭ ﺍﻟﻤﻤﻜـﻥ ﺃﻥ‬
‫ﻨﻁﻠﺏ ﻤﻥ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﺘﻭﺍﻓﻕ ﻭﻴﺘﻜﻴﻑ ﻓﻲ ﻅﺭﻭﻑ ﻤﻌﻴﻨﺔ ﺃﻭ ﺠﺩﻴﺩﺓ ﺒﺩﻭﻥ ﺇﺸﺒﺎﻉ ﻟﻬﺫﻩ ﺍﻟﺤﺎﺠـﺎﺕ‬
‫ﺍﻷﺴﺎﺴﻴﺔ ﻭﻴﺭﺘﺒﻁ ﺒﺎﻟﺤﺎﺠﺎﺕ ﺍﻟﺠﺴﻤﻴﺔ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﺜل ﺍﻟﺤﺎﺠـﺔ ﺇﻟـﻰ ﺍﻟﺘﻘـﺩﻴﺭ‬
‫ﻭﺍﻟﺤﺏ ﻭﺍﻻﺤﺘﺭﺍﻡ ﻭﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻨﺠﺎﺡ ‪.‬ﻭﺇﻥ ﺇﺸﺒﺎﻉ ﻫﺫﻴﻥ ﺍﻟﻨﻭﻋﻴﻥ ﻤﻥ ﺍﻟﺤﺎﺠﺎﺕ ﺫﻭ ﻤﻜﺎﻨﺔ ﻫﺎﻤﺔ‬
‫ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﻓﺈﻥ ﻟﻡ ﺘﻨل ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﻗﺩﺭﺍﹰ ﻜﺎﻓﻴﺎﹰ ﻤﻥ ﺍﻹﺸﺒﺎﻉ ﻏﺩﺍ ﺍﻟﺸﺨﺹ ﻤﻴـﺩﺍﻨﺎﹰ ﻟﺤﺎﻟـﺔ‬
‫ﻤﻥ ﺍﻟﺘﻭﺘﺭ ﻭﻤﻊ ﺍﻟﺯﻴﺎﺩﺓ ﻓﻲ ﺍﻟﺘﻭﺘﺭ ﺘﺄﺘﻲ ﺍﻟﺯﻴﺎﺩﺓ ﻓﻲ ﺘﺩﻫﻭﺭ ﺍﻻﺘﺯﺍﻥ ﺍﻻﻨﻔﻌـﺎﻟﻲ ﻭﻴﻠـﻲ ﺫﻟـﻙ ﺃﻥ‬
‫ﺘﻀﻌﻑ ﻗﺩﺭﺓ ﺍﻟﺸﺨﺹ ﻋﻠﻰ ﺍﻟﻭﺠﻭﺩ ﻭﺇﻟﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺤﺴﻥ ) ﻤﻴﺎﺴﺎ ‪. ( 26 : 1997 ،‬‬

‫ﻭﻴﺸﻴﺭ ﺠﺒﺭﻴل ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻜﻴﻑ ﻴﻜﻭﻥ ﺤﺴﻨﺎﹰ ﺃﻭ ﺴﻴﺌﺎﹰ ﺘﺒﻌﺎﹰ ﻟﻤﺩﻯ ﺇﺸـﺒﺎﻉ ﺤﺎﺠـﺎﺕ ﺍﻟﻔـﺭﺩ‬
‫ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﺈﻥ ﻟﻡ ﺘﻨل ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﻗﺩﺭﺍﹰ ﻜﺎﻓﻴـﺎﹰ ﻤـﻥ ﺍﻹﺸـﺒﺎﻉ ﻓـﺈﻥ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﺸﺨﺹ ﻴﺼﺒﺢ ﻓﻲ ﺤﺎﻟﺔ ﻤﻥ ﺍﻟﺘﻭﺘﺭ ﻭﺍﻟﺨﻠل ﻓﻲ ﺍﻻﺘﺯﺍﻥ ﺍﻻﻨﻔﻌﺎﻟﻲ ﻓﻴﻠﺠﺄ ﺇﻟﻰ ﻭﺴـﻴﻠﺔ ﻻ ﻴﻘﺭﻫـﺎ‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺃﺠل ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻪ ﻤﻤﺎ ﻴﺅﺩﻱ ﺇﻟﻰ ﺴﻭﺀ ﺘﻜﻴﻔﻪ ‪ ) .‬ﻫﻭﺍﺵ ‪(56: 1994 ،‬‬

‫‪ -2‬ﺘﺄﺜﻴﺭ ﺍﻟﺤﺎﻻﺕ ﺍﻟﺠﺴﻤﻴﺔ ﺍﻟﻔﻴﺯﻴﻭﻟﻭﺠﻴﺔ ﺍﻟﺨﺎﺼﺔ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺍﻹﻋﺎﻗﺎﺕ ﺍﻟﺠﺴﻤﻴﺔ ﺒﺄﻨﻭﺍﻋﻬﺎ ﺍﻟﺴﻤﻌﻴﺔ ﻭﺍﻟﺒﺼﺭﻴﺔ ﻭﺍﻷﻋﻀﺎﺀ ﺃﺤﺩ ﺍﻟﻌﻭﺍﻤل ﺍﻷﺴﺎﺴﻴﺔ‬
‫ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺴﻭﺍﺀ ﺃﻜﺎﻨﺕ ﺍﻹﻋﺎﻗﺔ ﻭﺭﺍﺜﻴﺔ ﺃﻡ ﻤﺭﻀﻴﺔ ‪ ،‬ﻭﺘﺸﻴﺭ ﺒﻌﺽ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺇﻟـﻰ ﺃﻥ‬
‫ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺘﻐﻴﺭ ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻷﻓﺭﺍﺩ ﻟﻠﺨﺼﺎﺌﺹ ﺍﻟﻨﻔﺴﻴﺔ ﺘﻌﻜﺱ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺘﻔﺴﻴﺭ ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻷﻓﺭﺍﺩ ﻤـﻥ‬
‫ﺨﺼﺎﺌﺹ ﻋﻀﻭﻴﺔ ﻜﻤﺎ ﺃﻥ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺍﻟﻔﺎﺭﻗﻲ ﺃﺴﻨﺩ ﺍﻻﺴﺘﻌﺩﺍﺩﺍﺕ ﻭﺴﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﻘﺘﺭﺤـﺔ‬
‫ﺇﻟﻰ ﺨﺼﻭﺼﻴﺎﺕ ﺒﻴﻭﻟﻭﺠﻴﺔ ﻤﺤﺩﺩﺓ ) ﺒﻴﺭﻭﻥ ‪ ، ( 57 : 1996 ،‬ﻭﻴﺸﻴﺭ ﺒﻌﺽ ﺍﻟﻌﻠﻤـﺎﺀ ﺇﻟـﻰ ﺃﻥ‬
‫ﺍﻟﻤﻅﺎﻫﺭ ﺍﻟﺠﺴﺩﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺍﻟﺘﻲ ﺘﻜﻭﻥ ﻨﺎﺒﻴﺔ ﻋﻥ ﺍﻟﻤﺄﻟﻭﻑ ﺘﺅﺜﺭ ﻓﻲ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓـﻕ ‪ ،‬ﻓﺎﻟﻘـﺼﺭ‬
‫ﺍﻟﻤﻔﺭﻁ ﺃﻭ ﺍﻟﺒﺩﺍﻨﺔ ﺍﻟﺯﺍﺌﺩﺓ ﺘﺠﻌل ﺍﻟﺸﺎﺏ ﻴﺩﺭﻙ ﺃﻥ ﺫﻟﻙ ﻟﻴﺱ ﻤﻤﺎ ﻴﺅﺜﺭﻩ ﺍﻟﻨﺎﺱ ﻭﺃﻥ ﺫﻟﻙ ﻗﺩ ﻴﻜـﻭﻥ‬
‫ﻤﺼﺩﺭ ﻓﺸﻠﻪ ﻓﻲ ﻤﻨﺎﻓﺴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ) ﻤﻴﺎﺴﺎ ‪. ( 27 : 1997 ،‬‬

‫ﻭﻜﺫﻟﻙ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻨﺎﺤﻴﺔ ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﻓﺯﻴﺎﺩﺓ ﺇﻓﺭﺍﺯﺍﺕ ﺍﻟﺠﺴﻡ ﺍﻟﺩﺍﺨﻠﻴﺔ ﺃﻭ ﻨﻘﺼﺎﻨﻬﺎ ﻴـﺅﺩﻱ‬
‫ﺇﻟﻰ ﻨﻭﻉ ﻤﻥ ﺍﻟﺘﻭﺘﺭ ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻘﻠﻕ ‪ ،‬ﻭﺒﻌﻀﻬﺎ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﺴﻤﻨﺔ ﺍﻟﺯﺍﺌﺩﺓ ﺃﻭ ﺍﻟﻨﺤﺎﻓـﺔ ‪ .‬ﻭﻴـﺸﻴﺭ‬
‫ﺍﻟﺒﺎﺤﺙ ﺇﻟﻰ ﺃﻥ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻹﻋﺎﻗﺎﺕ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﻜﻭﻨﻭﻥ ﻓﻲ ﺍﻨﺯﻭﺍﺀ ﻋﻥ ﺍﻟﻤﺠﺘﻤـﻊ ﻭﻟـﻴﺱ‬
‫ﻟﻬﻡ ﺃﻱ ﻨﺸﺎﻁ ﻴﺫﻜﺭ ﺇﻻ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺒﻌﺽ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺘﻲ ﻗﺩ ﺘﻬﺘﻡ ﻭﺘﻔﺘﺢ ﻤﺠﺎﻻﹰ ﻤﻌﻴﻨﺎﹰ ﻟﻬـﻡ ‪ ،‬ﺇﻻ‬
‫ﺃﻨﻪ ﻭﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻴﻜﻭﻥ ﺘﻭﺍﻓﻘﻬﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻨﻔﺴﻲ ﻀﻌﻴﻔﺎﹰ ﺇﻟﻰ ﺤﺩ ﻤﺎ‪.‬‬

‫ﻜﻤﺎ ﺃﻥ ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﻨﻔﺴﻴﺔ ﺘﺭﺘﻜﺯ ﻤﺒﺎﺸﺭﺓ ﻋﻠﻰ ﺨﺼﺎﺌﺹ ﺠﺴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﻫﻲ ﺍﻨﻌﻜـﺎﺱ‬
‫ﻟﻬﺎ‪ ،‬ﻭﺃﻥ ﻫﺫﺍ ﺍﻻﻓﺘﺭﺍﺽ ﻴﻁﺭﺡ ﺃﻥ ﺇﻤﻜﺎﻨﻴﺔ ﺍﻟﺘﻐﻴﻴﺭ ﺒﻴﻥ ﺍﻷﻓﺭﺍﺩ ﻟﻠﺨﺼﺎﺌﺹ ﺍﻟﻨﻔﺴﻴﺔ ﺘﻌﻜﺱ ﺇﻤﻜﺎﻨﻴﺔ‬
‫ﺍﻟﺘﻔﺴﻴﺭ ﻓﻴﻤﺎ ﺒﻴﻥ ﺍﻷﻓﺭﺍﺩ ﻟﻠﺨﺼﺎﺌﺹ ﺍﻟﻌﻀﻭﻴﺔ ‪ ،‬ﻓﺎﻟﺘﻭﺍﻓﻕ ﺒﺸﻜﻠﻪ ﺍﻷﻗﺼﻰ ﺒﻴﻥ ﻫﺎﺘﻴﻥ ﺍﻹﻤﻜـﺎﻨﻴﺘﻴﻥ‬
‫ﻟﻠﺘﻐﻴﺭ ﻴﺠﺭﻱ ﺍﻟﺘﺄﻜﻴﺩ ﻋﻠﻴﻪ ﺇﻟﻰ ﺤﺩ ﻤﺎ ﻋﻨﺼﺭﺍﹰ ﻤﻘﺎﺒل ﻋﻨﺼﺭ ) ﺒﻴﺭﻭﻥ ‪ ،( 56 : 1996 ،‬ﺒﻤﻌﻨـﻲ‬
‫ﺼﺤﺔ ﺠﺴﻴﻤﺔ ﺘﺴﺎﻭﻱ ﺼﺤﺔ ﻨﻔﺴﻴﺔ ﻭﺘﻭﺍﻓﻕ ‪.‬‬

‫‪ -3‬ﺍﻟﻁﻔﻭﻟﺔ ﻭﺨﺒﺭﺍﺘﻬﺎ ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺴﻨﻲ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻷﻭﻟﻰ ﻤﻥ ﺍﻟﻌﻭﺍﻤـل ﺍﻷﻭﻟﻴـﺔ ﻓـﻲ ﺘـﺸﻜﻴل ﺸﺨـﺼﻴﺔ ﺍﻟﻁﻔـل‪،‬‬
‫ﻭﻓﻲ ﺘﻤﺘﻌﻪ ﺒﺄﻜﺒﺭ ﻗﺴﻁ ﻤﻥ ﺍﻟﺘﻜﻴﻑ ﺍﻟـﺴﻠﻴﻡ ﻓـﻲ ﻤـﺴﺘﻘﺒل ﺤﻴﺎﺘـﻪ‪ ،‬ﻟـﺫﻟﻙ ﻭﺠـﺏ ﻋﻠﻴﻨـﺎ ﺃﻥ‬
‫ﻨﺘﻔﻬﻡ ﺃﺤﺴﻥ ﺍﻟﺴﺒل ﻟﻠﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻁﻔل ﻓﻲ ﻤﺭﺍﺤل ﻨﻤـﻭﻩ ﺍﻷﻭﻟـﻰ‪ ،‬ﻟﻜـﻲ ﻨـﻀﻤﻥ ﻟـﻪ ﻨﻤـﻭﺍﹰ‬
‫ﺴﻠﻴﻤﺎﹰ ﻤﺘﻁﻭﺭﺍﹰ ﻤﺤﻘﻘﺎﹰ ﻟﺤﺎﺠﺎﺘـﻪ ﺍﻟﻌـﻀﻭﻴﺔ ﻭﺍﻟﻨﻔـﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ) ﻓﻬﻤـﻲ‪( 79 :1997 ،‬‬
‫‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﻤﺭ ﺍﻟﻁﻔل ﺒﺨﺒﺭﺍﺕ ﻤﺨﺘﻠﻔﺔ ﺘﺘﻔﺎﻋل ﻜﻠﻬـﺎ ﻤـﻊ ﺸـﺭﻭﻁ ﻤﺤﻴﻁـﻪ ﻟﺘﻜـﻭﻥ ﺸﺨـﺼﺎﹰ‬
‫ﻓﺭﻴﺩﺍﹰ ﻴﺤﻤل ﺁﺜﺎﺭ ﻤﺤﺒﺔ ﺍﻟﻭﺍﻟﺩﻴﻥ ﺍﻟﺴﻤﺤﺔ ﺃﺤﻴﺎﻨﺎﹰ ﻭﺁﺜـﺎﺭ ﺍﻟﺤﺭﻤـﺎﻥ ﺃﺤﻴﺎﻨـﺎﹰ ﺃﺨـﺭﻯ ‪ ،‬ﻭﻴﺤﻤـل‬
‫ﺁﺜﺎﺭ ﺼﺩﻤﺔ ﻓﺯﻉ ﻤﻔﺎﺠﺊ ﻤﺭ ﺒﻬـﺎ ﻓـﻲ ﻴـﻭﻡ ﻤـﻥ ﺃﻴـﺎﻡ ﺍﻟﻁﻔﻭﻟـﺔ ‪ ،‬ﻭﺘﻜـﻭﻥ ﻫـﺫﻩ ﻗﺎﻋﺩﺘـﻪ‬
‫ﺍﻟﺭﺌﻴﺴﻴﺔ ﺤﻴﻥ ﻴﻤﺭ ﻓﻲ ﺸﺒﺎﺒﻪ ﻋﻠﻰ ﻅﺭﻭﻑ ﺘﺩﻋﻭﻩ ﻟﻠﺘﻭﺍﻓﻕ ﻭﻟﻬـﺫﺍ ﻨـﺭﻯ ﻨﺯﻭﻋـﺎﹰ ﻋﻨـﺩ ﻤـﻥ‬
‫ﻴﻌﻤل ﻓﻲ ﺤﺎﻻﺕ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﻷﻥ ﻴﺒﺤـﺙ ﺃﻭﻻﹰ ﻋـﻥ ﺤﻴـﺎﺓ ﺍﻟﻁﻔﻭﻟـﺔ ﻭﺍﻟﺨﺒـﺭﺍﺕ ﺍﻟـﺴﺎﺒﻘﺔ‬
‫ﻟﺩﻯ ﻤﻥ ﻴﻌﺎﻟﺠﻪ ) ﻤﻴﺎﺴﺎ ‪. ( 28 : 97 ،‬‬

‫ﻭﻗﺩ ﺃﺸﺎﺭﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺇﻟﻰ ﺃﻥ ﻓﻘﺩﺍﻥ ﺍﻷﺏ ﻓﻲ ﺴـﻨﻰ ﺍﻟﻁﻔﻭﻟـﺔ ﺍﻟﻤﺒﻜـﺭ ﺃﻋﻅـﻡ ﺃﺜـﺭﺍﹰ‬
‫ﻤﻥ ﻓﻘﺩﺍﻨﻪ ﻓﻲ ﺍﻟﻤﺭﺍﻫﻘﺔ ﺃﻭ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟـﺸﺒﺎﺏ ‪ ،‬ﺤﻴـﺙ ﺇﻨـﻪ ﻓـﻲ ﺍﻟـﺴﻨﻰ ﺍﻷﻭﻟـﻰ ﻴﻜـﻭﻥ‬
‫ﺒﺤﺎﺠﺔ ﺃﻜﺜﺭ ﺇﻟﻰ ﺤﻨﺎﻥ ﺍﻷﺏ ﻭﻋﻁﻔﻪ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺅﺩﻱ ﺇﻟـﻰ ﺘﻭﺍﻓﻘـﻪ ﻭﺍﻨـﺴﺠﺎﻤﻪ ﻤـﻊ ﻭﺍﻗﻌـﻪ ‪،‬‬
‫ﻓﻲ ﺤﻴﻥ ﺃﻥ ﻓﻘﺩﺍﻥ ﺍﻷﺏ ﻴﺅﺩﻱ ﺇﻟـﻰ ﻓﻘـﺩﺍﻥ ﺍﻟﺤﻨـﺎﻥ ﻭﺍﻟﻌﻁـﻑ ﻤﻤـﺎ ﻴـﺅﺜﺭ ﻓـﻲ ﺴـﻠﻭﻜﻪ‬
‫ﻭﺘﻭﺍﻓﻘﻪ‪ .‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻓﺈﻥ ﺨﺒـﺭﺍﺕ ﺍﻟﻁﻔﻭﻟـﺔ ﺃﻴـﺎﹰ ﻜﺎﻨـﺕ ﻟﻬـﺎ ﺩﻭﺭﻫـﺎ ﺍﻟﺒـﺎﺭﺯ ﻓـﻲ‬
‫ﺘﺸﻜﻴل ﺸﺨﺼﻴﺘﻪ ﺴﻭﺍﺀ ﺃﻜﺎﻨـﺕ ﻀـﻐﻭﻁﺎﹰ ﻴﻌﻴـﺸﻬﺎ ﺍﻟﻁﻔـل ﺒﺨﺒﺭﺍﺘﻬـﺎ ﺍﻟﻤﺅﻟﻤـﺔ ﺃﻭ ﺘـﺩﻟﻴﻼﹰ‬
‫ﺯﺍﺌﺩﺍﹰ ﺘﺸﻜل ﻟﺩﻴﻪ ﺍﻻﺘﻜﺎﻟﻴﺔ ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻐﻴﺭ ‪.‬‬

‫‪ -4‬ﺍﻷﺯﻤﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻜﻭﺍﺭﺙ ‪-:‬‬

‫ﺘﺘﻨﻭﻉ ﻫﺫﻩ ﺍﻷﺯﻤـﺎﺕ ﻭﺍﻟﻜـﻭﺍﺭﺙ ﻓﺒﻌـﻀﻬﺎ ﺃﺯﻤـﺎﺕ ﺃﺴـﺭﻴﺔ ﺍﺠﺘﻤﺎﻋﻴـﺔ ﻜﺤـﺩﻭﺙ‬
‫ﺘﺼﺩﻉ ﻓﻲ ﺍﻷﺴﺭﺓ ﻨﺘﻴﺠﺔ ﺍﻟﻁﻼﻕ ﺃﻭ ﺍﻟﻤﻭﺕ ‪ ،‬ﻭﻗﺩ ﺘﻜـﻭﻥ ﻜـﻭﺍﺭﺙ ﻁﺒﻴﻌﻴـﺔ ﻤﺜـل ﺍﻟـﺯﻻﺯل‬
‫ﺃﻭ ﻜﻭﺍﺭﺙ ﺇﻨﺴﺎﻨﻴﺔ ﻤﺜل ﺍﻟﺤﺭﻭﺏ ﻤﺎ ﻴﻨﺘﺞ ﻋﻨﻬﺎ ﻤﻥ ﻗﺘل ﻭﺘﺸﺭﻴﺩ ﻭﺘﺨﺭﻴﺏ ‪.‬‬

‫ﻭﻴﺭﻯ ﻋﺒﺩ ﺍﻟـﺴﺘﺎﺭ ﺇﺒـﺭﺍﻫﻴﻡ ﺃﻥ ﺍﻟﻌﻼﻗـﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻻ ﺘـﺴﻴﺭ ﺩﺍﺌﻤـﺎﹰ ﺒﻴـﺴﺭ ‪،‬‬
‫ﻭﻋﻠﻰ ﺤﺴﺏ ﻤﺎ ﻨﺘﻭﻗﻊ ﻓﻘﺩ ﺘﺘﻌﺭﺽ ﺤﻴـﺎﺓ ﺍﻷﻓـﺭﺍﺩ ﻭﺍﻟﺘﻐﻴـﺭﺍﺕ ﺍﺠﺘﻤﺎﻋﻴـﺔ ﻤﻔﺎﺠﺌـﺔ ﻭﻏﻴـﺭ‬
‫ﻤﺤﺴﻭﺒﺔ ﻤﺅﺩﻴﺔ ﺇﻟﻰ ﺘﻐﻴﺭﺍﺕ ﺴﻠﻭﻜﻴﺔ ﺴﻴﺌﺔ ﻓﻲ ﺤﻴـﺎﺓ ﺍﻷﻓـﺭﺍﺩ ﻭﺍﻟﺠﻤﺎﻋـﺔ ‪ .‬ﻭﻨﻠﺨـﺹ ﺁﺜـﺎﺭ‬
‫ﻫﺫﻩ ﺍﻷﺯﻤﺎﺕ ﻓﻲ ﻨﻘﻁﺘﻴﻥ ‪-:‬‬

‫ﺃﻨﻬﺎ ﺘﻌﺠل ﺒﻅﻬﻭﺭ ﺒﻌـﺽ ﺍﻻﻀـﻁﺭﺍﺒﺎﺕ ﺍﻟﻨﻔـﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴـﺔ ﻟﻠـﺫﻴﻥ ﻟـﺩﻴﻬﻡ ﺍﺴـﺘﻌﺩﺍﺩ‬ ‫ﺃ‪-‬‬
‫ﻟﻼﻀﻁﺭﺍﺏ‪.‬‬

‫ﺃﻨﻬﺎ ﺘﺨﻠﻕ ﺍﻀـﻁﺭﺍﺒﺎﺘﻬﺎ ﺍﻟﺨﺎﺼـﺔ ﺍﻟﺘـﻲ ﺘـﺸﻤل ﺍﻟﻭﻅـﺎﺌﻑ ﺍﻟﺒﺩﻨﻴـﺔ ﻓـﻀﻼﹰ ﻋـﻥ‬ ‫ﺏ‪-‬‬
‫ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺍﻟﻤﺅﻗﺘﺔ ﺃﻭ ﺍﻟﺩﺍﺌﻤﺔ ) ﺇﺒﺭﺍﻫﻴﻡ ‪. ( 197 : 1985 ،‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻓﻲ ﻭﺍﻗﻌﻨﺎ ﺍﻟﻔﻠﺴﻁﻴﻨﻲ ﺍﻟﻤﻌﺎﺼﺭ ﻓﺈﻥ ﺍﻟﻨﻜﺒـﺎﺕ ﻭﺍﻷﺯﻤـﺎﺕ ﺍﻟﺘـﻲ ﻴﻭﺍﺠﻬﻬـﺎ ﺍﻟـﺸﻌﺏ‬
‫ﺍﻟﻔﻠﺴﻁﻴﻨﻲ ﻭﺒﺨﺎﺼﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﺭﻭﻥ ﺒﺄﻡ ﺃﻋﻴـﻨﻬﻡ ﺍﻟﻘﺘـل ﻭﺍﻟﺘـﺸﺭﻴﺩ ﻭﺍﻟـﺩﻤﺎﺭ ﻭﺍﻟﺨـﺭﺍﺏ‬
‫ﻓﻲ ﺍﻷﺭﻭﺍﺡ ﻭﺍﻟﻤﻤﺘﻠﻜﺎﺕ ‪ .‬ﻭﻤﺭﺩﻭﺩﺍﺕ ﺫﻟـﻙ ﺍﻟﻨﻔـﺴﻴﺔ ﻭﺍﻟﺠـﺴﺩﻴﺔ ﻋﻠـﻴﻬﻡ ﻭﺍﻨﻌﻜﺎﺴـﺎﺘﻪ ﻋﻠـﻰ‬
‫ﺘﻭﺍﻓﻘﻬﻡ ﻭﺘﻜﺎﻤل ﺸﺨـﺼﻴﺘﻬﻡ ‪ ،‬ﻭﺘـﺸﻴﺭ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺇﻟـﻰ ﺃﻥ ﺍﺴـﺘﺠﺎﺒﺎﺕ ﺍﻷﻁﻔـﺎل ﻟﻠﻤﻭﺍﻗـﻑ‬
‫ﺍﻟﺼﻌﺒﺔ ‪ ،‬ﺒـﺸﻜل ﻋـﺎﻡ ﺒﺘﻤﺎﺜـل ﺭﺩﻭﺩ ﻓﻌـل ﺍﻟﻜﺒـﺎﺭ ‪ .‬ﺤﻴـﺙ ﺘﻅﻬـﺭ ﻋﻼﻤـﺎﺕ ﺍﻟﺘﻌـﺏ‬
‫ﻭﺍﻹﺭﻫﺎﻕ ﻭﺍﻟﺤﺯﻥ ﻭﻓﻘﺩﺍﻥ ﺍﻟﺸﻬﻴﺔ ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﻤﺸﺎﻜل ﻓـﻲ ﺍﻟﻨـﻭﻡ ‪ ،‬ﻭﻤـﺯﺍﺠﻬﻡ ﻴﻜـﻭﻥ ﻏﺎﻟﺒـﺎﹰ‬
‫ﺃﻜﺜﺭ ﻗﺎﺒﻠﻴﺔ ﻟﻼﺴﺘﺸﺎﺭﺓ ‪ ،‬ﻭﻗﺩ ﻴـﺸﻜﻭ ﺍﻷﻁﻔـﺎل ﺒـﺸﻜل ﻤﺘﻜـﺭﺭ ﻤـﻥ ﺁﻻﻡ ﺠـﺴﺩﻴﺔ ‪ ،‬ﻭﻋﻠـﻰ‬
‫ﺍﻷﻏﻠﺏ ﻓﺈﻥ ﻭﺯﻨﻬﻡ ﻻ ﻴﺯﺩﺍﺩ ﻤﻘﺎﺭﻨﺔ ﺒﻨﻤـﻭﻫﻡ ﺍﻟﺠـﺴﺩﻱ ﺍﻟﻌـﺎﻡ ﻭﻫـﺅﻻﺀ ﺍﻷﻁﻔـﺎل ﻴﻼﺤـﻅ‬
‫ﻟﺩﻴﻬﻡ ﻏﺎﻟﺒﺎﹰ ﺘﺩﻫﻭﺭ ﻓﻲ ﻨﺘﺎﺌﺠﻬﻡ ﺍﻟﻤﺩﺭﺴﻴﺔ ﺍﻟﻨﺎﺒﻊ ﻤﻥ ﻋـﺩﻡ ﻗـﺩﺭﺘﻬﻡ ﻋﻠـﻰ ﺍﻟﺘﺭﻜﻴـﺯ ﻭﺍﻻﻨﺘﺒـﺎﻩ‬
‫)ﻴﻭﻨﻴﺴﻴﻑ ‪( 3-2 : 2001 :‬‬

‫ﺇﺫﺍﹰ ﻓﺎﻷﺯﻤﺎﺕ ﺍﻟﺘﻲ ﻴﻤﺭ ﺒﻬﺎ ﺍﻷﻁﻔﺎل ﻟﻬﺎ ﺘﺄﺜﻴﺭﻫﺎﹰ ﺍﻟﺴﻠﺒﻲ ﻋﻠـﻰ ﻨﻤـﻭ ﺍﻷﻁﻔـﺎل ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺘﻭﺍﻓﻘﻬﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺤﺎﻀﺭﻫﻡ ﻭﻤﺴﺘﻘﺒﻠﻬﻡ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺍﻷﺯﻤﺎﺕ ﻁﺒﻴﻌﻴـﺔ ﻤﺜـل ﺍﻟﻜـﻭﺍﺭﺙ‬
‫ﻭﺍﻟﺯﻻﺯل ﺃﻭ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻤﺜل ﺍﻟﻁﻼﻕ ﻭﺍﻟﻭﻓﺎﺓ ﺃﻭ ﺒﺴﺒﺏ ﺍﻟﺤﺭﻭﺏ ‪.‬‬

‫ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻤﺎ ﺴﺒﻕ ﺃﻥ ﺍﻟﻌﻭﺍﻤل ﺍﻷﺭﺒﻌﺔ ﻤﻥ ﻋﻭﺍﻤل ﺍﻟﺘﻭﺍﻓﻕ ﻭﺃﺴﺴﻪ ﺘﺅﺜﺭ ﻓـﻲ ﺘﻭﺍﻓـﻕ‬
‫ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺤﻴﺎﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ‪ ،‬ﻭﻟﻭ ﺍﺠﺘﻤﻌﺕ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل ﺍﺠﺘﻤﺎﻋﺎﹰ ﺴﻠﺒﻴﺎﹰ‬
‫ﻋﻠﻰ ﺇﻨﺴﺎﻥ ﻤﺎ ﻓﺈﻨﻬﺎ ﺘﺸﻜل ﻤﺠﺘﻤﻌﺔ ﻋﻭﺍﻤل ﺃﺴﺎﺴﻴﺔ ﻓﻲ ﺍﻟﻼﺘﻭﺍﻓﻕ ﻭﺍﻟﻼﺴﻭﺍﺀ ﻭﺒﺎﻟﺘـﺎﻟﻲ ﺍﻟﺘـﻭﺘﺭ‬
‫ﻭﺍﻟﻘﻠﻕ ﻭﺃﻤﺭﺍﺽ ﻨﻔﺴﻴﺔ ﺃﺨﺭﻯ ‪.‬‬

‫ﻓﻤﻥ ﻭﺍﺠﺏ ﺍﻵﺒﺎﺀ ﺃﻭ ﻤﻥ ﻴﻘﻭﻡ ﻤﻘﺎﻤﻬﻡ ﺃﻥ ﻴﺩﺭﻜﻭﺍ ﻫﺫﻩ ﺍﻟﻘﻀﺎﻴﺎ‪ ،‬ﻭﻴﺴﺎﻋﺩﻭﺍ ﺃﻁﻔﺎﻟﻬﻡ ﻋﻠـﻰ‬
‫ﺘﺤﻘﻴﻕ ﺍﻟﻘﺩﺭ ﺍﻷﻜﺒﺭ ﻤﻥ ﺇﺸﺒﺎﻉ ﺍﻟﺤﺎﺠﺎﺕ ﻭﺘﻘﺩﻴﻡ ﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﻤﻨﺎﺴـﺒﺔ ﻋﺒـﺭ ﺍﻟﺘﺭﺒﻴـﺔ ﺍﻟـﺼﺤﻴﺤﺔ‬
‫ﻭﺍﻹﺭﺸﺎﺩ ﺍﻟﺴﻠﻴﻡ ﺤﺘﻰ ﻴﺘﺤﻘﻕ ﻟﻬﻤﺎ ﻟﻘﺩﺭ ﺍﻷﻜﺒﺭ ﻤﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪.‬‬

‫ﻭﻟﻜﻥ ﻴﺠﺏ ﻋﻠﻴﻬﻡ ﺃﻻ ﻴﺒﺎﻟﻐﻭﺍ ﻓﻲ ﻤﺴﺎﻋﺩﺘﻬﻡ ﺇﻟﻰ ﺍﻟﺤﺩ ﺍﻟﺫﻱ ﻴﺠﻌل ﺍﻷﻁﻔﺎل ﻴﻔﻘﺩﻭﻥ ﺍﻟﻘﺩﺭﺓ‬
‫ﻋﻠﻰ ﺍﻻﺴﺘﻘﻼل ﻋﻨﻬﻡ ‪ ،‬ﻓﻴﺠﺏ ﺃﻥ ﻴﺴﺎﺭﻉ ﺍﻵﺒﺎﺀ ﻤﺜﻼﹰ ﻟﺠﻌل ﺃﺒﻨﺎﺌﻬﻡ ﻴﻌﺘﻤﺩﻭﻥ ﻋﻠﻰ ﺃﻨﻔـﺴﻬﻡ ﻓـﻲ‬
‫ﺘﻨﺎﻭل ﺍﻟﻁﻌﺎﻡ‪ ،‬ﻭﻓﻲ ﻟﺒﺱ ﻤﻼﺒﺴﻬﻡ ﺒﺄﻨﻔﺴﻬﻡ ﻭﻓﻲ ﺍﻟﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﻟﻌﺒﻬﻡ ﻭﺃﺩﻭﺍﺘﻬﻡ ﻭﺘﺭﺘﻴﺒﻬﺎ ﺒﺄﻨﻔﺴﻬﻡ‬
‫ﻭﻓﻲ ﻗﻴﺎﻤﻬﻡ ﺒﺄﻨﻔﺴﻬﻡ ﺒﻭﺍﺠﺒﺎﺘﻬﻡ ﺍﻟﺘﻲ ﻴﻜﻠﻔﻭﻨﻬﺎ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ) ﺍﻟﻘﻭﺼﻲ ‪. ( 172 : 1969 ،‬‬

‫ﻭﻴﻨﺒﻐﻲ ﺃﻴﻀﺎﹰ‪ ،‬ﺃﻻ ﻴﺘﺭﻙ ﺍﻟﻁﻔل ﻻﻜﺘﺴﺎﺏ ﺨﺒﺭﺘﻪ ﺒﻨﻔﺴﻪ‪ ،‬ﻭﻟﻜﻥ ﻴﻤﻜﻨﻨﺎ ﺃﻥ ﻨﺘﺭﻜﻪ ﻴﻜﺘـﺴﺏ‬
‫ﻜﺜﻴﺭﺍﹰ ﻤﻨﻬﺎ ﻋﻥ ﻁﺭﻴﻕ ﺨﺒﺭﺘﻪ ﺍﻟﻤﺒﺎﺸﺭﺓ ‪ ،‬ﻭﻤﻥ ﺃﻫﻡ ﺍﻟﻤﻭﺍﻗﻑ ﺘﻠﻙ ﺍﻟﺘﻲ ﻴﻜﻭﻥ ﻓﻴﻬﺎ ﺨﻁـﺭ ﻋﻠـﻰ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺤﻴﺎﺓ ﺍﻟﻁﻔل ﺃﻭ ﺼﺤﺘﻪ‪ ،‬ﻓﻼ ﺒﺩ ﻟﻨﺎ ﻤﻥ ﺃﻥ ﻨﻨﺒﻪ ﺍﻟﻁﻔل ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﻭﺍﻗﻑ ﻭﺃﻤﺜﺎﻟﻬﺎ‪ ،‬ﺇﻟﻰ ﻤـﺎ ﻴﺠـﺏ‬
‫ﻋﻠﻴﻪ ﻋﻤﻠﻪ ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻌﻭﺩﻩ ﺃﻥ ﻴﻁﻴﻌﻨﺎ ﻁﺎﻋﺔ ﺘﺎﻤﺔ ) ﺍﻟﻘﻭﺼﻲ ‪. ( 177 : 1969 ،‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻨﻪ‪ ،‬ﻭﻤﻥ ﺍﻟﻤﻬﻡ ﺃﻥ ﻴﺒﻌﺩ ﺍﻷﻁﻔﺎل ﻋﻥ ﺠﻭ ﺍﻷﺤﺩﺍﺙ ﺍﻟﻤﺅﻟﻤﺔ ﻭﺍﻟﺸﺩﻴﺩﺓ ﺍﻟﺘﻲ‬
‫ﺇﻥ ﺸﺎﻫﺩﻫﺎ ﻓﺴﺘﻅل ﻤﺤﻔﻭﺭﺓ ﻓﻲ ﺍﻟﻼﺸﻌﻭﺭ ﻋﻨﺩﻩ‪ ،‬ﻭﺘﺴﺒﺏ ﻟﻪ ﺍﻟﻘﻠﻕ ﻭﺍﻟﺘـﻭﺘﺭ ﻭﺍﻟـﺸﺭﻭﺩ ﺍﻟـﺫﻫﻨﻲ‬
‫ﻭﻏﻴﺭﻩ ‪ ،‬ﻭﺍﻟﺘﻘﻠﻴل ﻤﻥ ﻤﺸﺎﻫﺩﺓ ﺍﻟﻌﻨﻑ ﻤﺎ ﺃﻤﻜﻥ ‪ .‬ﻭﻴﻨﺼﺢ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﺒﺎﻷﻟﻌﺎﺏ ﺍﻟﻤﺴﻠﻴﺔ ﻟﻸﻁﻔﺎل‬
‫ﻭﻗﺕ ﺍﻟﺤﺭﻭﺏ ﻭﺍﻷﺯﻤﺎﺕ ﻭﻫﻨﺎﻙ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻟﺒﺭﺍﻤﺞ ﺍﻟﺘﻲ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﺘﻘـﺩﻡ ﻟﻬـﻡ ﺤﺘـﻰ ﻻ‬
‫ﻴﺸﻌﺭﻭﺍ ﺒﺎﻟﺨﻭﻑ ﻭﺍﻻﺭﺘﺒﺎﻙ ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل ﺒﻌﻀﻬﺎ ﻤﻜﺘﺴﺒﺔ ﺫﺍﺘﻴﺎﹰ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺅﺩﻴﻬﺎ ﺍﻟﻁﻔل ﺒﻤﻔﺭﺩﻩ‪ ،‬ﻭﺍﻵﺨـﺭ ﻴﻌﺘﻤـﺩ‬
‫ﻋﻠﻰ ﺍﻹﺭﺸﺎﺩﺍﺕ ﺍﻟﻤﻭﺠﻬﺔ ﻤﻥ ﺍﻵﺒﺎﺀ ﻭﺍﻟﻤﺴﺌﻭﻟﻴﻥ ﻭﺍﻟﻤﺅﺴـﺴﺎﺕ ﺍﻟﻤﺨﺘـﺼﺔ ﻹﺸـﺒﺎﻉ ﺍﻟﺤﺎﺠـﺎﺕ‬
‫ﺍﻷﺴﺎﺴﻴﺔ ﻭﺇﻜﺴﺎﺏ ﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﺴﺎﺭﺓ ﻭﺍﻟﺘﺨﻔﻴﻑ ﻤﻥ ﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﻤﺅﻟﻤﺔ ‪.‬‬

‫ﻓﺒﺫﻟﻙ ﻴﻜﻭﻥ ﺍﻜﺘﺴﺎﺏ ﺍﻟﺨﺒﺭﺍﺕ ﻤﺘﺒﺎﺩل ﺒﻴﻥ ﺍﻟﺨﺒﺭﺓ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻹﺭﺸﺎﺩﺍﺕ ﺍﻷﺒﻭﻴﺔ‬
‫ﻭﺍﻷﺴﺭﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻴﻜﻭﻥ ﺍﻹﻋﺩﺍﺩ ﻟﻠﺤﻴﺎﺓ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺤـل ﺍﻟﻤـﺸﻜﻼﺕ ﻭﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﺍﻹﻴﺠﺎﺒﻲ ﻤﻌﺘﻤﺩﺍﹰ ﻋﻠﻰ ﻗﺩﺭﺍﺘﻪ ﻭﺨﺒﺭﺍﺘﻪ ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻟﻤﺘﻌﻠﻤﺔ ‪.‬‬

‫ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﻭﻤﺠﺎﻻﺘﻪ ‪:‬‬

‫ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﻭﺠﻭﺩ ﺘﺩﺍﺨﻼﺕ ﺒﻴﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﻤﻬﺘﻤﻴﻥ ﻓﻲ ﻤﻴﺩﺍﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻭﻫﺫﺍ ﺍﻟﺘﺩﺍﺨل‬
‫ﻴﺸﻤل ﺍﻟﺘﺩﺍﺨل ﻓﻲ ﺍﻟﺘﻌﺭﻴﻔﺎﺕ ﻜﻤﺎ ﻴﺸﻤل ﺍﻟﺘﺩﺍﺨل ﻓﻲ ﺍﻟﻌﻨﺎﻭﻴﻥ ﻭﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﻓﻬﻨﺎﻙ ﻤﻥ ﺍﻟﻌﻠﻤـﺎﺀ‬
‫ﻤﻥ ﺫﻜﺭ ﺍﻷﺒﻌﺎﺩ ﻭﻴﻘﺼﺩ ﺍﻟﻤﺠﺎﻻﺕ ﻭﻫﻨﺎﻙ ﻤﻥ ﻓﻌل ﺍﻟﻌﻜـﺱ ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﻴـﺸﻤل ﺒﻌـﺩﻴﻥ‬
‫ﺭﺌﻴﺴﻴﻴﻥ ﻫﻤﺎ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﺃﻭ ﺍﻟﻨﻔﺴﻲ ‪ Psychology of adjustment‬ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ‬
‫‪Social Adjustment‬‬

‫ﺃﻭﻻﹰ ‪ :‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ‪:‬‬

‫ﻴﻌﺘﺒﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﺍﻟﺒﻌﺩ ﺍﻷﺴﺎﺴﻲ ﻭﺍﻟﻤﺠﺎل ﺍﻷﻭل ﻤﻥ ﻤﺠﺎﻻﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺤﻴﺙ ﺃﻨـﻪ‬
‫ﻴﻌﻤل ﻋﻠﻰ ﺍﻟﺼﻌﻴﺩ ﺍﻟﺫﺍﺘﻲ ﻟﻠﻔﺭﺩ ﻭﺍﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﻴﻨﻅﺭ ﺒﻬﺎ ﺇﻟﻰ ﻨﻔﺴﻪ ﺍﻟﺘـﻲ ﺒـﻴﻥ ﺠﻨﺒﻴـﻪ ﻭﺇﻟـﻰ‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺤﻭﻟﻪ‪.‬‬

‫ﻭﻴﺘﻀﻤﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻤﻊ ﺍﻟﻨﻔﺱ ﻭﺍﻟﺭﻀﺎ ﻋﻥ ﺍﻟﻨﻔﺱ ‪ ،‬ﻭﺇﺸـﺒﺎﻉ ﺍﻟـﺩﻭﺍﻓﻊ‬

‫ﻭﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺩﺍﺨﻠﻴﺔ ﺍﻷﻭﻟﻴﺔ ﺍﻟﻔﻁﺭﻴﺔ ﻭﺍﻟﻌﻀﻭﻴﺔ ﻭﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﺜﺎﻨﻭﻴﺔ ﻭﺍﻟﻤﻜﺘﺴﺒﺔ ‪ ،‬ﻭﻴﻌﺒﺭ ﻋـﻥ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺴﻠﻡ ﺩﺍﺨﻠﻲ ﺤﻴﺙ ﻻ ﺼﺭﺍﻉ ﺩﺍﺨﻠﻲ ﻭﻴﺘﻀﻤﻥ ﻜﺫﻟﻙ ﺍﻟﺘﻭﺍﻓﻕ ﻟﻤﻁﺎﻟﺏ ﺍﻟﻨﻤﻭ ﻓﻲ ﻤﺭﺍﺤﻠﻪ ﺍﻟﻤﺘﺘﺎﺒﻌـﺔ‬
‫) ﺯﻫﺭﺍﻥ ‪. ( 29 : 1977 ،‬‬

‫ﻭﻫﺫﻩ ﺍﻷﻤﻭﺭ ﻻ ﺘﺘﺄﺘﻰ ﺇﻻ ﺒﻭﺠﻭﺩ ﺍﻟﻘﺩﺭﺓ ﺍﻟﺫﺍﺘﻴﺔ ﻟﺩﻯ ﺍﻟﻔﺭﺩ ﻭﺒﻭﺠﻭﺩ ﺍﻟﺤـﻭﺍﻓﺯ ﺍﻟﻤﻨﺎﺴـﺒﺔ‬
‫ﻟﻠﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﺫﺍﺘﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ ‪.‬‬

‫ﻓﻴﻤﺎ ﻴﺭﻯ ) ﻓﻬﻤﻲ ( ﺃﻥ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻫﻭ ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﻔﺭﺩ ﺭﺍﻀﻴﺎﹰ ﻋﻥ ﻨﻔﺴﻪ ‪ ،‬ﻏﻴـﺭ‬
‫ﻜﺎﺭﻩ ﻟﻬﺎ ‪ ،‬ﺃﻭ ﻨﺎﻓﺭ ﻤﻨﻬﺎ ‪ ،‬ﺃﻭ ﺴﺎﺨﻁ ﻋﻠﻴﻬﺎ ﺃﻭ ﻏﻴﺭ ﻭﺍﺜﻕ ﺒﻬﺎ ‪ ،‬ﻜﻤﺎ ﺘﺘﺴﻡ ﺤﻴﺎﺘﻪ ﺍﻟﻨﻔـﺴﻴﺔ ﺒـﺎﻟﺨﻠﻭ‬
‫ﻤﻥ ﺍﻟﺘﻭﺘﺭﺍﺕ ﻭﺍﻟﺼﺭﺍﻋﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺘﻲ ﺘﻘﺘﺭﻥ ﺒﻤﺸﺎﻋﺭ ﺍﻟﺫﻨﺏ ﻭﺍﻟﻘﻠـﻕ ‪ ،‬ﻭﺍﻟـﻀﻴﻕ ﻭﺍﻟـﻨﻘﺹ‬
‫ﻭﺍﻟﺭﺜﺎﺀ ﻟﻠﺫﺍﺕ ) ﻓﻬﻤﻲ ‪. ( 21 : 1970‬‬

‫ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﻓﻴﻌﺘﻤﺩ ﺫﻟﻙ ﻋﻠﻰ ﺸﻌﻭﺭ ﺍﻟﻁﻔل ﺒﺎﻷﻤﻥ ﺍﻟﺫﺍﺘﻲ‬
‫ﻭﺍﻟﺸﺨﺼﻲ ﻭﻫﺫﺍ ﻴﺘﻀﻤﻥ ‪:‬‬

‫‪ -‬ﺇﺸﺒﺎﻉ ﺩﻭﺍﻓﻌﻪ ﻭﺤﺎﺠﺎﺘﻪ ‪.‬‬

‫‪ -‬ﺍﻋﺘﻤﺎﺩ ﺍﻟﻁﻔل ﻋﻠﻰ ﻨﻔﺴﻪ ﻭﻋﻠﻰ ﻗﺩﺭ ﻤﻥ ﺍﻟﺜﺒﺎﺕ ﺍﻻﻨﻔﻌﺎﻟﻲ ﻭﺇﺤﺴﺎﺴﻪ ﺒﻘﻴﻤﺘﻪ ‪.‬‬

‫‪ -‬ﺸﻌﻭﺭ ﺍﻟﻁﻔل ﺒﺤﺭﻴﺘﻪ ﻓﻲ ﺃﻥ ﻴﻘﻭﻡ ﺒﻘﺴﻁ ﻓﻲ ﺘﻘﺭﻴﺭ ﺴﻠﻭﻜﻪ ﻭﺍﺨﺘﻴﺎﺭ ﺃﺼﺩﻗﺎﺌﻪ ‪.‬‬

‫‪ -‬ﺘﺤﺭﺭ ﺍﻟﻁﻔل ﻤﻥ ﺍﻟﻤﻴل ﻟﻼﻨﻔﺭﺍﺩ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻻﻨﻁﻭﺍﺀ ﻭﺍﻻﻨﻌﺯﺍل‬

‫‪ -‬ﺨﻠﻭ ﺍﻟﻁﻔل ﻤﻥ ﺍﻷﻋﺭﺍﺽ ﺍﻟﻌﺼﺎﺒﻴﺔ ﺃﻱ ﺃﻨﻪ ﻻ ﻴﺸﻜﻭ ﻤﻥ ﺍﻟﻤﻅﺎﻫﺭ ﺍﻟﺘﻲ ﺘﺩل ﻋﻠﻰ ﺍﻻﻨﺤﺭﺍﻑ‬
‫ﺍﻟﻨﻔﺴﻲ ﻜﻌﺩﻡ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﻨﻭﻡ ﺒﺴﺒﺏ ﺍﻷﺤﻼﻡ ﺍﻟﻤﺯﻋﺠﺔ ﺃﻭ ﺍﻟﺨﻭﻑ ﺃﻭ ﺍﻟﺒﻜﺎﺀ ﺍﻟﻜﺜﻴﺭ)ﺍﻟﺩﻴﺏ ‪،‬‬
‫‪. ( 40 : 1990‬‬

‫ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ) ﺍﻟﺸﺨﺼﻲ ( ‪:‬‬

‫‪ -1‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺠﺴﻤﻲ ) ﺍﻟﺼﺤﻲ ( ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺼﺤﺔ ﺍﻹﻨﺴﺎﻥ ﻭﺴﻼﻤﺘﻪ ﻤﻥ ﺍﻷﻤﺭﺍﺽ ﻭﺍﻟﻌﻴﻭﺏ ﺍﻟﺠﺴﻤﻴﺔ ﻤﺼﺩﺭﺍﹰ ﺃﺴﺎﺴـﻴﺎﹰ ﻤـﻥ‬
‫ﻤﺼﺎﺩﺭ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻭﻭﺠﻭﺩ ﻋﻴﺏ ﺃﻭ ﻤﺭﺽ ﺃﻭ ﺨﻠل ﻓﻲ ﺍﻟﺘﻜﻭﻴﻨﺎﺕ ﺍﻟﺠﺴﻤﻴﺔ ﺘـﺅﺩﻱ ﺇﻟـﻰ‬
‫ﺨﻠل ﻓﻲ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﺠﺴﻤﻴﺔ ﻭﺘﻌﻁل ﺃﺩﺍﺌﻬﺎ ‪ .‬ﻭﻟﻴﺱ ﻤﻥ ﺸﻙ ﺃﻥ ﺍﻟﺨﻠل ﻜﻠﻤﺎ ﻜﺎﻥ ﻜﺒﻴﺭﺍﹰ ﻜﺎﻥ ﺘﺄﺜﻴﺭﻩ‬
‫ﺃﻋﻤﻕ ﻭﺃﻭﺴﻊ ﻤﺩﻯ ﺇﺫ ﻴﻤﺘﺩ ﺇﻟﻰ ﺍﻟﻭﻅﺎﺌﻑ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻟﺘﻜﻭﻴﻥ ﺍﻟﺒﻴﻭﻟـﻭﺠﻲ ﻟـﻴﺱ‬
‫ﺒﻤﻨﻔﺼل ﻋﻥ ﺍﻟﺘﻜﻭﻴﻥ ﺍﻟﻨﻔﺴﻲ ﺒل ﺇﻨﻬﻤﺎ ﻤﻌﺎﹰ ﻴﻜﻭﻨﺎﻥ ﻭﺤﺩﺓ ﻤﺘﻜﺎﻤﻠﺔ ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻔﺭﺩ ﻭﺤﺩﺓ‬
‫ﺠﺴﻤﻴﺔ ﻨﻔﺴﻴﺔ ) ﻋﻭﺽ ‪ .(46 :1996‬ﻭﻴﺭﺘﺒﻁ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺼﺤﻲ ﺃﻴﻀﺎﹰ ﺒﺘﻭﺍﻓﻕ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺩﺭﺍﺴـﻲ‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﺘﺄﺨﺭﻩ ‪ ،‬ﻓﻘﺩ ﻴﺭﺠﻊ ﺍﻟﺘﺄﺨﺭ ﺍﻟﺩﺭﺍﺴﻲ ﺇﻟﻰ ﺇﺼﺎﺒﺔ ﺍﻹﻨﺴﺎﻥ ﺒﺈﻋﺎﻗـﺔ ﺠـﺴﻤﻴﺔ‪ ،‬ﻤﺜـل‪ :‬ﺍﻟـﺼﻡ‪ .‬ﺃﻭ‬
‫ﺼﻌﻭﺒﺔ ﺍﻟﺴﻤـﻊ‪ ،‬ﺃﻭ ﻀﻌﻑ ﺍﻷﺒـﺼﺎﺭ ‪ ،‬ﺤﻴـﺙ ﻴـﺼﻌﺏ ﻋﻠﻴـﻪ ﻤﺘﺎﺒﻌـﺔ ﺍﻟﻤـﺩﺭﺱ ﺴـﻤﻌﻴﺎﹰ‬
‫ﻭﺒﺼﺭﻴﺎﹰ)ﺍﻟﻁﻴﺏ ‪.(54: 1989‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺘﻤﺘﻊ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ‪ ،‬ﻭﺍﻟﺴﻼﻤﺔ ﻤﻥ ﺍﻟﻌﻴﻭﺏ ﺍﻟﺠﺴﻤﻴﺔ ﺩﻟﻴل‬
‫ﻋﻠﻰ ﺃﻨﻪ ﻴﻤﺘﻠﻙ ﺍﻟﻜﺜﻴﺭ‪ ،‬ﻭﻗﺩ ﺤﻴﺯﺕ ﻟﻪ ﺍﻟﺩﻨﻴﺎ‪ ،‬ﻭﺃﻨﻪ ﺨﻴﺭ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺒﺴﻴﻁﺔ ‪ ،‬ﺤﻴﺙ ﺇﻥ ﺍﻟﺭﺴـﻭل‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻴﻘﻭل "ﻤﻥ ﺃﺼﺒﺢ ﻤﻨﻜﻡ ﺁﻤﻨﺎﹰ ﻓﻲ ﺴﺭﺒﻪ ﻤﻌﺎﻓﻰ ﻓﻲ ﺠﺴﺩﻩ ﻋﻨﺩ ﻗـﻭﺕ ﻴﻭﻤـﻪ‬
‫ﻓﻜﺄﻨﻤﺎ ﺤﻴﺯﺕ ﻟﻪ ﺍﻟﺩﻨﻴﺎ ﺒﺤﺫﺍﻓﻴﺭﻫﺎ"‪ ) .‬ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ‪ .( 1044 :1988 ،‬ﻓﺎﻟﻤﻌﺎﻓﺎﺓ ﻓـﻲ ﺍﻟﺒـﺩﻥ‬
‫ﻭﺍﻟﺠﺴﻡ ﺨﻴﺭ ﻤﺎ ﻴﻤﻠﻙ ﺍﻹﻨﺴﺎﻥ ﻭﻴﺴﺎﻋﺩ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺘﻭﺍﻓﻘﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ‪ .‬ﻤﻊ ﺍﻟﻌﻠـﻡ ﺃﻥ ﺍﻷﻁﻔـﺎل‬
‫ﺃﻜﺜﺭ ﺘﺄﺜﺭﺍﹰ ﻤﻥ ﺍﻟﻜﺒﺎﺭ ﺇﻥ ﻜﺎﻨﻭﺍ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﻤﺸﺎﻜل ﺃﻭ ﺇﻋﺎﻗـﺎﺕ ﺠـﺴﻤﻴﺔ‪ .‬ﻷﻥ ﺍﻟﻁﻔـل ﺘﻜـﻭﻥ‬
‫ﺍﺴﺘﻌﺩﺍﺩﺍﺘﻪ ﺃﻜﺒﺭ ﻭﻁﻤﻭﺤﺎﺘﻪ ﻓﻲ ﺘﺯﺍﻴﺩ ﻭﻴﺤﺏ ﺃﻥ ﻴﻤﺎﺭﺱ ﻤﺎ ﻴﻤﺎﺭﺴﻪ ﺍﻷﻗـﺭﺍﻥ ﻭﻴﻨﺎﻓـﺴﻬﻡ ﻓـﻲ‬
‫ﺍﻟﺠﺭﻱ ﻭﺍﻟﻠﻌﺏ ﻭﺍﻟﺘﻌﻠﻴﻡ‪ ،‬ﻓﺈﻥ ﻜﺎﻥ ﻤﻌﺎﻗﺎﹰ ﺠﺴﻤﻴﺎﹰ ﻓﺈﻥ ﺫﻟﻙ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﺅﺜﺭ ﻓﻲ ﺘﻭﺍﻓﻘﻪ ﻭﺘﻜﻴﻔـﻪ ﻤـﻊ‬
‫ﻤﺤﻴﻁﻪ ‪.‬‬

‫‪ -2‬ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻟﺫﺍﺕ ‪:‬‬

‫ﺒﻤﻌﻨﻰ ﺃﻥ ﺘﻜﻭﻥ ﻓﻜﺭﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﻨﻔﺴﻪ ﻭﻋﻥ ﺫﺍﺘﻪ ﺤﻘﻴﻘﻴﺔ‪ ،‬ﺘﻌﺒﺭ ﻋﻥ ﻗﺩﺭﺍﺘـﻪ ﺍﻟﺫﺍﺘﻴـﺔ‪،‬‬
‫ﻭﻓﻲ ﻫﺫﺍ ﻴﻘﻭل ﺍﻟﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ) ﺭﺤﻡ ﺍﷲ ﺍﻤﺭﺀﺍ ﻋﺭﻑ ﻗﺩﺭ ﻨﻔﺴﻪ (‪.‬‬

‫ﻓﺈﺫﺍ ﻜﺎﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻋﻨﺩ ﺍﻹﻨﺴﺎﻥ ﻴﺘﻁﺎﺒﻕ ﻤﻊ ﻭﺍﻗﻌﺔ ﺃﻭ ﻜﻤﺎ ﻴﺩﺭﻜـﻪ ﺍﻵﺨـﺭ ‪ ،‬ﻴﻜـﻭﻥ‬
‫ﻤﺘﻭﺍﻓﻘﺎﹰ ‪ ،‬ﻭﺇﺫﺍ ﻜﺎﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻟﺩﻴﻪ ﻤﺘﻀﺨﻤﺎﹰ ﺃﺩﻯ ﺒﻪ ﻫﺫﺍ ﺇﻟﻰ ﺍﻟﻐﺭﻭﺭ ﻭﺍﻟﺘﻌـﺎﻟﻲ ﻤﻤـﺎ ﻴﻔﻘـﺩﻩ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻵﺨﺭ ‪ ،‬ﻜﻤﺎ ﻗﺩ ﻴﺘﺴﻡ ﻓﺭﺩ ﻤﺎ ﺒﻤﻔﻬﻭﻡ ﺫﺍﺕ ﻤﺘﺩﻥ ﻋﻥ ﺍﻟﻭﺍﻗﻊ ﺃﻭ ﻋﻥ ﺇﺩﺭﺍﻙ ﺍﻵﺨـﺭﻴﻥ‬
‫ﻟﻪ‪ ،‬ﻭﻫﻨﺎ ﻴﺘﺴﻡ ﺴﻠﻭﻜﻪ ﺒﺎﻟﺩﻭﻨﻴﺔ ) ﻭﺍﻹﺤﺴﺎﺱ ﺒﺎﻟﻨﻘﺹ ( ﻭﺘﻀﺨﻴﻡ ﺫﻭﺍﺕ ﺍﻵﺨﺭﻴﻥ ﻭﻴﺅﺩﻯ ﺒﻪ ﻫـﺫﺍ‬
‫ﺃﻴﻀﺎﹰ ﺇﻟﻰ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ )ﺍﻟﻁﻴﺏ‪. (33 :1994 ،‬‬

‫ﻭﻓﻜﺭﺓ ﺍﻟﻤﺭﺀ ﻋﻥ ﻨﻔﺴﻪ ﻫﻲ ﻨﻤﻁ ﺇﺩﺭﺍﻜﻪ ﻟﺫﺍﺘﻪ‪ ،‬ﻭﻋﻨﺩﻤﺎ ﻴﺭﻴﺩ ﺍﻟﻔﺭﺩ ﺃﻥ ﻴﻨﻘل ﺇﻟﻰ ﺍﻵﺨﺭﻴﻥ‬
‫ﺠﻭﻫﺭ ﻤﻔﻬﻭﻤﻪ ﻟﺫﺍﺘﻪ‪ ،‬ﻓﺈﻨﻪ ﻓﻲ ﺍﻟﻌﺎﺩﺓ ﻻ ﻴﻘﺩﻡ ﻫﺫﺍ ﺍﻟﻤﻔﻬﻭﻡ ﻓﻲ ﻜﻠﻤﺔ ﻭﺍﺤﺩﺓ ‪ ،‬ﺒل ﻓﻲ ﻤﺠﻤﻭﻋﺔ ﻤﻥ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﻴﺼﻑ ﺒﻬﺎ ﺫﺍﺘﻪ ) ﻏﻨﻴﻡ ‪. ( 126 : 1987 ،‬‬

‫ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﺍﻟﻔﺭﺩ ﺍﻟﻤﺘﻭﺍﻓﻕ ﺫﺍﺘﻴﺎﹰ ﻫﻭ ﺍﻟﺫﻱ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻨﺠﺢ ﻓﻲ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻪ ﻭﺘﺤﻘﻴﻕ‬
‫ﺃﻤﺎﻟﻪ ﻭﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﻁﻤﻭﺡ ﺍﻟﺫﻱ ﻭﻀﻌﻪ ﻟﻨﻔﺴﻪ ﻀﻤﻥ ﺇﻤﻜﺎﻨﻴﺎﺘﻪ‪ ،‬ﺃﻤﺎ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻴﺠﺩ‬
‫ﺼﻌﻭﺒﺔ ﻓﻲ ﺘﻘﺒل ﺫﺍﺘﻪ‪ ،‬ﻭﺍﻟﺫﻱ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺸﺒﻊ ﺤﺎﺠﺎﺘﻪ ﻭﺘﺤﻘﻴﻕ ﺃﻤﺎﻟﻪ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﻌـﺎﻨﻲ ﻤـﻥ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺇﺤﺒﺎﻁﺎﺕ ‪ .Frustrations‬ﻭﺼﺭﺍﻋﺎﺕ ﻨﻔﺴﻴﺔ ﻭﻻ ﻴﺘﻭﺍﻓﻕ ﺸﺨﺼﻴﺎﹰ ﻭﺍﻨﻔﻌﺎﻟﻴﺎﹰ ﻭﺍﺠﺘﻤﺎﻋﻴﺎﹰ ﻫﻭ ﺍﻹﻨﺴﺎﻥ‬

‫ﺍﻟﻼﺴﻭﻯ)ﻋﺒﺎﺱ‪.( 60 :1994 ،‬‬

‫ﻓﺈﺩﺭﺍﻙ ﺍﻹﻨﺴﺎﻥ ﻟﺫﺍﺘﻪ ﺘﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻓﻲ ﺤﺩﻭﺩﻫﺎ ﻭﺤﺴﺏ ﻗﺩﺭﺍﺘﻬﺎ ﻭﺍﻟﺯﻴـﺎﺩﺓ ﻓﻴﻬـﺎ ﺃﻭ‬
‫ﺍﻟﻨﻘﺼﺎﻥ ﻓﻲ ﺇﺩﺭﺍﻙ ﺍﻟﻔﺭﺩ ﻟﺫﺍﺘﻪ ﻴﺅﺩﻯ ﺇﻟﻰ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺫﺍﺘﻲ ﺃﻭ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓـﻕ ﻤـﻊ ﺍﻟـﺫﺍﺕ‪.‬‬
‫ﻭﺘﺠﻌﻠﻪ ﻴﻌﻴﺵ ﻓﻲ ﻋﺎﻟﻡ ﺁﺨﺭ ﺴﻭﺍﺀ ﻋﺎﻟﻡ ﺍﻟﻜﺒﺭ ﺃﻭ ﻋﺎﻟﻡ ﺍﻟﺩﻭﻨﻴﺔ ‪.‬‬

‫ﻭﻴﺭىﻜﺎﺒﻼﻥ )‪ (Kablan‬ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺫﺍﺘﻲ ﻋﻨﺩ ﺍﻟﺸﺨﺹ ﻨﺘﻤﺜل ﻓﻲ ﺜﻼﺙ ﻨﻘﺎﻁ ﻤﻬﻤـﺔ ‪:‬‬
‫ﺍﻷﻭﻟﻰ ﺘﺸﻤل ﻓﻬﻡ ﺍﻹﻨﺴﺎﻥ ﻟﺤﺎﺠﺎﺘﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ ‪ .‬ﻭﺍﻟﺜﺎﻨﻴﺔ ﺘﺸﻤل ﺍﺤﺘﺭﺍﻡ ﺤﻘﻭﻕ ﺍﻵﺨﺭﻴﻥ ‪.‬‬
‫ﻭﺍﻟﺜﺎﻟﺜﺔ ﺘﺸﻤل ﺍﻟﻤﺭﻭﻨﺔ ﻭﺍﻟﺘﺴﺎﻤﺢ ﻟﻤﻭﺍﺠﻬﺔ ﻅﺭﻭﻑ ﺍﻟﺤﻴﺎﺓ ) ‪. (Kablan1984,‬‬

‫‪ -3‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﻨﻔﻌﺎﻟﻲ‪:‬‬
‫ﻤﻥ ﺴﻤﺎﺕ ﺍﻟﺸﺨﺹ ﺍﻟﺴﻭﻱ ﺃﻥ ﻴﻜﻭﻥ ﻤﺘﻭﺍﻓﻘﺎﹰ ﺍﻨﻔﻌﺎﻟﻴﺎﹰ‪ ،‬ﻭﻴﻌﻨﻲ ﻤﺩﻯ ﻤﺎ ﻴﺘﻤﺘﻊ ﺒﻪ ﺍﻟﻁﺎﻟـﺏ‬
‫ﺃﻭ ﺍﻟﻔﺭﺩ ﻤﻥ ﻗﺩﺭﺓ ﻋﻠﻰ ﻀﺒﻁ ﺍﻟﻨﻔﺱ‪ ،‬ﻭﺘﺤﻤل ﻤﻭﺍﻓﻕ ﺍﻟﻨﻘﺩ ﻭﺍﻹﺤﺒﺎﻁ ﻤﻊ ﺍﻟﻘﺩﺭﺓ ﻋﻠـﻰ ﺍﻟـﺴﻴﻁﺭﺓ‬
‫ﻋﻠﻰ ﺍﻟﻘﻠﻕ ‪ ،‬ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎﻷﻤﻥ ﻭﺍﻻﻁﻤﺌﻨﺎﻥ ﺒﻌﻴﺩﺍﹰ ﻋﻥ ﺍﻟﺨﻭﻑ ﻭﺍﻟﺘﻭﺘﺭ ) ﺩﺴـﻭﻗﻲ ‪( 20 : 1996‬‬
‫ﻭﻴﻔﺴﺭ ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﻨﻔﻌﺎﻟﻲ ﺒﺎﻟﺜﺒﺎﺕ ﺍﻻﻨﻔﻌﺎﻟﻲ ) ‪ .(Emotional Stability‬ﻭﺍﻟـﺫﻱ‬
‫ﻴﻌﺘﺒﺭ ﻤﻥ ﺃﻫﻡ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺘﻲ ﺘﻤﻴﺯ ﺍﻟﺸﺨﺹ ﺍﻟﻤﺘﻭﺍﻓﻕ ‪،‬ﻭﺍﻟﺘﻲ ﺘﺘﻤﺜل ﻓﻲ ﻗﺩﺭﺘﻪ ﻋﻠﻰ ﺘﻨﺎﻭل ﺍﻷﻤـﻭﺭ‬
‫ﺒﺄﻨﺎﺓ ﻭﺼﺒﺭ ﻭﻻ ﻴﺴﺘﻔﺯ ﻭﻻ ﻴﺴﺘﺜﺎﺭ ﻤﻥ ﺍﻷﺤﺩﺍﺙ ﺍﻟﺘﺎﻓﻬﺔ ‪،‬ﻭﻴﺘﺴﻡ ﺒﺎﻟﻬﺩﻭﺀ ﻭﺍﻟﺭﺯﺍﻨﺔ ‪،‬ﻋﻘﻼﻨﻲ ﻓـﻲ‬
‫ﻤﻭﺍﺠﻬﺔ ﺍﻷﻤﻭﺭ ‪ ،‬ﻴﺘﺤﻜﻡ ﻓﻲ ﺍﻨﻔﻌﺎﻻﺘﻪ ﺨﺼﻭﺼﺎﹰ ﺍﻨﻔﻌﺎل ﺍﻟﻐﻀﺏ ‪،‬ﺍﻟﺨﻭﻑ ‪ ،‬ﺍﻟﻐﻴﺭﺓ ………ﺇﻟـﺦ‬
‫‪ .‬ﻭﻻ ﻴﻭﻟﺩ ﺍﻟﺸﺨﺹ ﺤﺎﻤﻼﹰ ﻟﻬﺫﻩ ﺍﻟﺴﻤﺔ ﻭﻟﻜﻥ ﺘﻨﻤﻭ ﻤﻌﻪ ) ﺘﻜﺘﺴﺏ ( ﻓﻲ ﻅل ﺒﻴﺌﺔ ﺃﺴـﺭﻴﺔ ﻫﺎﺩﺌـﺔ‬
‫ﻓﻴﻬﺎ ﺍﻟﺘﻌﺎﻁﻑ ﻭﺍﻟﺜﻘﺔ ﺒﺎﻟﻨﻔﺱ ﺒﻴﻥ ﺍﻷﻓﺭﺍﺩ ﺩﺍﺨﻠﻬﺎ ‪،‬ﻭﻜﺫﺍ ﺍﻟﺤﺎل ﻓﻲ ﻤﻭﺍﻗﻑ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘـﻲ ﻴﻭﺍﺠﻬﻬـﺎ‬
‫ﺍﻟﻔﺭﺩ ) ﺍﻟﻁﻴﺏ ‪ ،( 32 : 1994 ،‬ﻭﻨﻘﻴﺽ ﺍﻻﻨﻔﻌﺎل ﺍﻻﻁﻤﺌﻨﺎﻥ ﻭﻫﻭ ﺍﻁﻤﺌﻨـﺎﻥ ﺍﻟﻘﻠـﺏ ﻭﺴـﻜﻴﻨﺘﻪ‬
‫ﻭﺭﻀﺎﻩ ﺒﺤﺎﻟﻪ ﺃﻴﺎﹰ ﻜﺎﻨﺕ‪ ،‬ﻭﻫﺫﺍ ﻻ ﻴﺘﺤﻘﻕ ﺇﻻ ﺇﺫﺍ ﺍﻤﺘﻸ ﺍﻟﻘﻠﺏ ﺇﻴﻤﺎﻨﺎﹰ ﺒﺎﷲ ﻭﺜﻘﺔ ﺒﻌﺩﻟـﻪ ﻭﺭﺤﻤﺘـﻪ ‪،‬‬
‫ﻭﺭﻀﺎﻩ ﺒﻘﻀﺎﺌﻪ ﻭﻗﺩﺭﻩ ‪ ،‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ " :‬ﻣﺎ ﺃﺻﺎﺏ ﻣﻦ ﻣﺼﻴﺒﺔ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺃﻧﻔـﺴﻜﻢ ﺇﻻ ﰲ‬
‫ﻛﺘﺎﺏ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﻧﱪﺃﻫﺎ " ) ﺍﻟﺤﺩﻴﺩ‪ ) .(22 :‬ﻤﺭﺴﻲ ‪(119 : 1983 ،‬‬

‫ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ‪ ،‬ﻓﺈﻥ ﺍﻟﺒﺎﺤﺙ ﻴﺭﻯ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﻨﻔﻌﺎﻟﻲ ﻴﺘﻤﺜل ﻓﻲ ﻋﺩﺓ ﺍﺘﺠﺎﻫـﺎﺕ ‪،‬‬
‫ﻗﺩﺭﺓ ﺍﻟﻔﺭﺩ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻤﺜل ﺍﻻﻨﻔﻌﺎﻻﺕ ﻜﺎﻟﺨﻭﻑ ﻭﺍﻟﻘﻠﻕ ‪ ،‬ﻭﻫـﺫﻩ ﺍﻟﻤﻭﺍﺠﻬـﺔ‬
‫ﺘﺘﺴﻡ ﺒﺎﻟﺘﻭﺍﺯﻥ‪ ،‬ﻓﻼ ﻴﻭﺠﺩ ﺇﻨﺴﺎﻥ ﻻ ﻴﺨﺎﻑ ﺃﻭ ﻻ ﻴﺼﺎﺏ ﺒﺎﻟﻘﻠﻕ ﺃﺤﻴﺎﻨﺎﹰ ‪ ،‬ﻭﻟﻜﻥ ﺍﻟﺨـﻭﻑ ﺃﻭ ﺍﻟﻘﻠـﻕ‬
‫ﻴﻨﺒﻐﻲ ﺃﻥ ﻴﻜﻭﻥ ﻋﻠﻰ ﻗﺩﺭ ﺍﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﺨﺎﺭﺠﻴﺔ ﻭﻴﺤﺎﻭل ﺍﻹﻨﺴﺎﻥ ﺘﺠﺎﻭﺯﻫﺎ ‪ ،‬ﻓﻤـﻥ ﻫﻨـﺎ ﻴﺒـﺭﺯ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﺘﻭﺍﻓﻕ ﺃﻭ ﺍﻻﺘﺯﺍﻥ ﺍﻻﻨﻔﻌﺎﻟﻲ ‪ ،‬ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻴﻀﺎﹰ ﺃﻥ ﺨﻴﺭ ﻤﺎ ﻴﻜﺴﺏ ﺍﻹﻨﺴﺎﻥ ﺍﻻﺘﺯﺍﻥ ﺍﻻﻨﻔﻌﺎﻟﻲ‬
‫ﻫﻭ ﺸﺭﻉ ﺍﷲ ﻋﺯ ﻭﺠل‪ ،‬ﻷﻨﻪ ﻴﺩﻋﻭ ﺇﻟﻰ ﺍﻻﺘﺯﺍﻥ ﻭﻋﺩﻡ ﺍﻟﺘﺴﺭﻉ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻴﺩﻋﻭ ﺇﻟﻰ ﺍﻟﺼﺒﺭ ﻋﻠـﻰ‬
‫ﺍﻟﺒﻼﺀ ﻭﺍﻟﺘﺴﺎﻤﺢ ﺇﻟﻰ ﺠﺎﻨﺏ ﺩﻋﻭﺘﻪ ﻟﻌﺩﻡ ﺍﻟﻐﻀﺏ ﻷﻨﻪ ﻗﻁﻌﺔ ﻤﻥ ﺍﻟﻨﺎﺭ ‪.‬‬

‫ﺜﺎﻨﻴﺎﹰ ‪ -‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪:‬‬

‫ﻴﻌﺘﺒﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ ﺍﻤﺘـﺩﺍﺩ ﻁﺒﻴﻌـﻲ ﻟﻠﺘﻭﺍﻓـﻕ ﺍﻟﺸﺨـﺼﻲ ﺃﻭ ﺍﻟﻨﻔـﺴﻲ ‪ ،‬ﻭﺇﻥ‬
‫ﻓﻘﺩ ﺍﻹﻨﺴﺎﻥ ﺘﻭﺍﻓﻘﻪ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻓﺈﻨﻪ ﺤﺘﻤﺎﹰ ﻟـﻥ ﻴـﺴﺘﻁﻴﻊ ﺍﻟﺘﻭﺍﻓـﻕ ﻤـﻊ ﺍﻟﺠﻤﺎﻋـﺔ ﺃﻭ ﺍﻷﺴـﺭﺓ ﺃﻭ‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺘـﻲ ﻴﻌـﻴﺵ ﻓﻴﻬـﺎ ‪ ،‬ﻭﺍﻟﺘﻭﺍﻓـﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ ﻴﺘـﻀﻤﻥ ﺍﻟـﺴﻌﺎﺩﺓ ﻤـﻊ ﺍﻵﺨـﺭﻴﻥ‬
‫ﻭﺍﻻﻟﺘﺯﺍﻡ ﺒﺄﺨﻼﻗﻴﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻤـﺴﺎﻴﺭﺓ ﺍﻟﻤﻌـﺎﻴﻴﺭ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻭﺍﻻﻤﺘﺜـﺎل ﻟﻘﻭﺍﻋـﺩ ﺍﻟـﻀﺒﻁ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺘﻘﺒل ﺍﻟﺘﻐﻴﺭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺴﻠﻴﻡ ﻭﺍﻟﻌﻤـل ﻟﺨﻴـﺭ ﺍﻟﺠﻤﺎﻋـﺔ ‪ ،‬ﻭﺍﻟـﺴﻌﺎﺩﺓ ﺍﻟﺯﻭﺠﻴـﺔ‬
‫ﻤﻤﺎ ﻴﺅﺩﻱ ﺇﻟﻰ ﺘﺤﻘﻴﻕ " ﺍﻟﺼﺤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ " ) ﺯﻫﺭﺍﻥ ‪. ( 29 :1977‬‬

‫ﻭﻫﺫﺍ ﻤﺎ ﻨﺴﻤﻴﻪ ﺒﻌﻤﻠﻴﺔ ﺍﻟﺘﻁﺒﻴﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﺍﻟﺫﻱ ﻴﺘﻤﺜل ﺒﻘﺩﺭﺓ ﺍﻹﻨﺴﺎﻥ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﻓـﻲ‬
‫ﺠﻤﺎﻋﺔ ‪ ،‬ﻭﻴﺸﻴﺭ "ﻓﻬﻤﻲ" ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻁﺒﻴﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻴﺘﻡ ﺩﺍﺨل ﺇﻁﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘـﻲ‬
‫ﻴﻌﻴﺵ ﻓﻴﻬﺎ ﺍﻟﻔﺭﺩ ﻭﻴﺘﻔﺎﻋل ﻤﻌﻬﺎ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻓﻲ ﻤﺠﺘﻤﻊ ﺍﻷﺴـﺭﺓ ﺃﻭ ﺍﻟﻤﺩﺭﺴـﺔ ﺃﻭ‬
‫ﺍﻟﺭﻓﺎﻕ ﺃﻭ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻜﺒﻴﺭ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ‪ ،‬ﻭﺍﻟﺘﻁﺒﻴﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺫﻱ ﻴﺤﺩﺙ ﻓﻲ ﻫﺫﻩ ﺍﻟﻨﺎﺤﻴـﺔ ﺫﻭ‬
‫ﻁﺒﻴﻌﺔ ﺘﻜﻭﻴﻨﻴﺔ؛ ﻷﻥ ﺍﻟﻜﻴﺎﻥ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻔﺭﺩ ﻴﺒﺩﺃ ﺒﺎﻜﺘﺴﺎﺏ ﺍﻟﻁﺎﺒﻊ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺴﺎﺌﺩ‬
‫ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺍﻜﺘﺴﺎﺏ ﻟﻠﻐﺔ؛ ﻭﺘﺸﺭﺏ ﻟﺒﻌﺽ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺩ ﺍﻟﺴﺎﺌﺩﺓ ﻭﺘﻘﺒل ﻟﺒﻌﺽ ﺍﻟﻤﻌﺘﻘﺩﺍﺕ‬
‫ﻭﻟﻨﻭﺍﺤﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺘـﻲ ﻴﺅﻜﺩ ﻋﻠﻴﻬﺎ ﻤﺠﺘﻤﻌﻪ ) ﻓﻬﻤﻲ ‪.( 23 : 1970 ،‬‬

‫ﻭﻫﺫﺍ ﻤﺎ ﺃﻜﺩﻩ "ﺍﻟﻬﺎﺒﻁ" ﻓﻲ ﺘﻌﺭﻴﻔﻪ ﻟﻠﺒﻌﺩ ﺍﻻﺠﺘﻤـﺎﻋﻲ‪ ،‬ﺍﻟـﺫﻱ ﻴﺘﻤﺜل ﻋﻨﺩﻩ ﺒﺘﻭﺍﻓﻕ ﺍﻟـﻔﺭﺩ‬
‫ﻤـﻊ ﺍﻵﺨﺭﻴـﻥ ﻓـﻲ ﺒﻴﺌﺘـﻪ ﺍﻻﺠﺘﻤـﺎﻋﻴﺔ ﺒﻤـﺎ ﻴﺴﻭﺩﻫـﺎ ﻤـﻥ ﺃﻋـﺭﺍﻑ ﻭﺘﻘﺎﻟﻴﺩ ﺍﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬
‫) ﺍﻟﻬﺎﺒﻁ ‪ . ( 25-22 : 1993 ،‬ﻭﻴﺸﻴﺭ "ﻋﺒﺎﺱ" ﺇﻟﻰ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻴﺘﻤﺜل ﻓـﻲ ﻗـﺩﺭﺓ‬
‫ﺍﻟﻔﺭﺩ ﻋﻠﻰ ﺇﻗﺎﻤﺔ ﻋﻼﻗﺎﺕ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻭﻓﻌﺎﻟﺔ ﻭﻤﺸﺒﻌﺔ ﻤﻊ ﺍﻟﻐﻴﺭ ) ﻋﺒﺎﺱ ‪. ( 60 : 1994 ،‬‬

‫ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﺍﻷﻁﻔﺎل ﻓﺈﻨﻪ ﻴﻌﺘﻤﺩ ﺃﺴﺎﺴﺎﹰ ﻋﻠﻰ ﺸﻌﻭﺭ ﺍﻟﻁﻔل ﺒﺎﻷﻤﻥ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﻴﺘﻀﻤﻥ ﺫﻟﻙ ‪:‬‬

‫‪ -‬ﻤﺩﻯ ﺍﺴﺘﻤﺘﺎﻉ ﺍﻟﻁﻔل ﺒﻌﻼﻗﺎﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫‪ -‬ﻓﻬﻡ ﺍﻟﻁﻔل ﻟﻠﻤﺴﺘﻭﻴﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻱ ﺇﺩﺭﺍﻜﻪ ﻟﺤﻘﻭﻕ ﺍﻵﺨﺭﻴﻥ ﻭﺇﺨـﻀﺎﻉ ﺒﻌـﺽ ﺭﻏﺒﺎﺘـﻪ‬
‫ﻟﺤﺎﺠﺎﺕ ﺍﻟﺠﻤﺎﻋﺔ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫‪ -‬ﺘﻨﻭﻉ ﻨﺸﺎﻁﻪ ﻭﻤﻴﻭﻟﻪ ‪.‬‬

‫‪ -‬ﻤﺩﻯ ﻜﻔﺎﺀﺘﻪ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﻤﺸﻜﻼﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻴﻭﻤﻴﺔ ‪.‬‬

‫‪ -‬ﺍﻜﺘﺴﺎﺒﻪ ﻟﻠﻤﻬﺎﺭﺍﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻱ ﺃﻨﻪ ﻴﻅﻬﺭ ﻤﻭﺩﺘﻪ ﻨﺤﻭ ﺍﻵﺨﺭﻴﻥ ‪.‬‬

‫‪ -‬ﺘﺤﺭﺭ ﺍﻟﻁﻔل ﻤﻥ ﺍﻟﻤﻴﻭل ﺍﻟﻤﻀﺎﺩﺓ ﻟﻠﻤﺠﺘﻤﻊ ﻭﻋﺩﻡ ﺍﻟﺘﺸﺎﺠﺭ ﻤﻊ ﺍﻵﺨﺭﻴﻥ ‪.‬‬

‫‪ -‬ﻋﻼﻗﺔ ﺍﻟﻁﻔل ﺒﺄﺴﺭﺘﻪ ﺃﻱ ﺃﻥ ﻟﻪ ﻋﻼﻗﺔ ﻁﻴﺒﺔ ﻤﻊ ﺍﻷﺴﺭﺓ ﻭﻴﺸﻌﺭ ﺒﺄﻥ ﺍﻷﺴﺭﺓ ﺘﺤﺒﻪ ﻭﺘﻘﺩﺭﻩ ﻜﻤﺎ‬
‫ﻴﺸﻌﺭ ﻓﻲ ﻜﻨﻔﻬﺎ ﺒﺎﻷﻤﻥ ﻭﺍﻻﺴﺘﻘﺭﺍﺭ ‪.‬‬

‫ﻋﻼﻗﺔ ﺍﻟﻁﻔل ﺒﺎﻟﺒﻴﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﺠﻴﺭﺍﻥ ﻭﺃﺼﺤﺎﺏ ﺩﻭﻥ ﺃﻥ ﻴﻜـﻭﻥ ﺸـﻌﻭﺭﻩ ﺴـﻠﺒﻴﺎﹰ ﺃﻭ‬ ‫‪-‬‬
‫ﻋﺩﻭﺍﻨﻴﺎﹰ ) ﺍﻟﺩﻴﺏ ‪. ( 41 : 1990‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺍﺴﺘﻤﺘﺎﻉ ﺍﻟﻁﻔل ﻤﻊ ﺒﻴﺌﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺘﻭﺍﻓﻘﻪ ﻤﻌﻬﺎ ﺃﻤﺭ ﻨﺴﺒﻲ ﻭﻟﻴﺱ‬
‫ﻤﻁﻠﻘﺎﹰ؛ ﻷﻥ ﻤﻴﻭل ﻭﺭﻏﺒﺎﺕ ﺍﻷﻁﻔﺎل ﻓﻲ ﺴﻨﻭﺍﺘﻪ ﺍﻷﻭﻟﻰ ﻗﺩ ﺘﻜﻭﻥ ﻏﻴﺭ ﻤﻨﺎﺴـﺒﺔ ﻓﺘـﺴﻌﻰ ﺍﻟﺒﻴﺌـﺔ‬
‫ﺍﻷﺴﺭﻴﺔ ﻤﻥ ﺤﻭﻟﻪ ﻭﺍﻟﻤﺸﺘﻤﻠﺔ ﺍﻷﺒﻭﻴﻥ ﻭﺍﻷﺨﻭﺓ ﻭﺍﻷﺨﻭﺍﺕ ﺇﻟﻰ ﺘﻭﺠﻴﻪ ﺭﻏﺒﺎﺕ ﺍﻷﻁﻔﺎل ﻨﺤﻭ ﻤـﺎ‬
‫ﻫﻭ ﻤﻨﺎﺴﺏ ‪ ،‬ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻓﺈﻥ ﺍﺘﺠﺎﻩ ﺍﻷﺴﺭﺓ ﻭﻤﻴﻭﻟﻬﺎ ﻭﺭﻏﺒﺎﺘﻬـﺎ ﻭﻁﺭﻴﻘـﺔ‬
‫ﺤﻴﺎﺘﻬﺎ ﺘﺅﺜﺭ ﻓﻲ ﻤﻴﻭل ﻭﺭﻏﺒﺎﺕ ﺍﻷﻁﻔﺎل ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﻭﺍﻓﻘﻬﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻭﻓـﻲ ﻫـﺫﺍ ﺍﻟﻤﺠـﺎل ﻻ‬
‫ﻨﻨﺴﻰ ﺤﺩﻴﺙ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴﻠـﻡ ﺍﻟﺫﻱ ﻴﺅﻜـﺩ ﺩﻭﺭ ﺍﻷﺴــﺭﺓ ﻓــﻲ ﺘــﻭﺠﻴﻪ‬
‫ﺍﻷﻁﻔﺎل ﻓﻴﻘـﻭل ‪ " :‬ﻤـﺎ ﻤـﻥ ﻤﻭﻟـﻭﺩ ﺇﻻ ﻴـﻭﻟﺩ ﻋﻠﻰ ﺍﻟﻔﻁﺭﺓ ‪ ،‬ﻓﺄﺒﻭﺍﻩ ﻴﻬـﻭﺩﺍﻨﻪ ﺃﻭ ﻴﻨﺼﺭﺍﻨﻪ‬
‫ﺃﻭ ﻴﻤﺠﺴﺎﻨﻪ " ) ﺍﻟﺴﻴﻭﻁﻲ‪ ،‬ﺏ ﺕ ‪ .( 1007 :‬ﻜﻤﺎ ﺃﻥ ﺘﺭﻙ ﺍﻟﻁﻔل ﺒﺩﻭﻥ ﺘﻭﺠﻴﻪ ﺃﻭ ﺇﺭﺸـﺎﺩ ﻗـﺩ‬
‫ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﺨﺘﻴﺎﺭ ﺍﻟﺼﺤﺒﺔ ﻏﻴﺭ ﺍﻟﻤﻨﺎﺴﺒﺔ‪ .‬ﻭﻋﻠﻴﻪ ﻜﺎﻨﺕ ﻋﻠﻰ ﻋﺎﺘﻕ ﺍﻵﺒﺎﺀ ﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ ﺘﻭﺠﻴـﻪ‬
‫ﺍﺨﺘﻴﺎﺭ ﺍﻟﻁﻔل ﻟﻠﺼﺤﺒﺔ ﺍﻟﻤﻨﺎﺴﺒﺔ‪ .‬ﺍﻟﺘﻲ ﻴﺘﻭﺍﻓﻕ ﻤﻌﻬﺎ ﻭﺍﻟﺘﻲ ﺘﺘﻭﺍﻓﻕ ﻭﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻭ ﺍﻷﺴﺭﺓ‪،‬‬
‫ﺍﻟﺘﻲ ﻴﻌﻴﺵ ﻓﻴﻬﺎ ‪ .‬ﻜﻤﺎ ﺃﻥ ﻋﻠﻰ ﻋﺎﺘﻕ ﻤﻥ ﻴﻘﻭﻡ ﻤﻘﺎﻡ ﺍﻵﺒﺎﺀ ﻓﻲ ﺤﺎل ﻏﻴﺎﺒﻬﻡ ﻤﺴﺌﻭﻟﻴﺔ ﺃﻜﺒﺭ ﻟﺘﻐﻁﻴﺔ‬
‫ﺠﻭﺍﻨﺏ ﺍﻟﻘﺼﻭﺭ ﺍﻟﺘﻲ ﺘﺤﺩﺙ ﻓﻲ ﺤﺎل ﻏﻴﺎﺏ ﺍﻵﺒﺎﺀ ﻟﺴﺒﺏ ﺃﻭ ﻵﺨﺭ ‪.‬‬

‫ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪:‬‬

‫‪ -1‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻷﺴﺭﻱ ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺍﻷﺴﺭﺓ ﺍﻟﺒﻴﺌﺔ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻴﻌﻴﺵ ﻓﻲ ﻜﻨﻔﻬﺎ ﺍﻟﻁﻔل ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺴﻌﻰ ﺇﻟﻰ ﺘﺤﻘﻴﻕ ﺍﻷﻤﻥ‬
‫ﻭﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻷﻓﺭﺍﺩﻫﺎ ﻭﺘﻐﺭﺱ ﻓﻴﻬﻡ ﺍﻟﻤﻭﺩﺓ ﻭﺍﻟﺭﺤﻤﺔ ﺤﻴﺙ ﻗﺎل ﺘﻌﺎﻟﻰ ‪ " :‬ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺃﻥ ﺧﻠﻖ ﻟﻜـﻢ‬
‫ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟﺎﹰ ﻟﺘﺴﻜﻨﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺟﻌﻞ ﺑﻴﻨﻜﻢ ﻣﻮﺩﺓ ﻭﺭﲪﺔ " )ﺍﻟﺭﻭﻡ ‪ ،( 21‬ﻓﻐﺎﻴﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺴـﺭﻴﺔ‬
‫ﺍﻟﻤﻭﺩﺓ ﻭﺍﻟﺭﺤﻤﺔ ‪ ،‬ﻭﺍﻟﺘﻭﺍﻓﻕ ﻭﻋﺩﻡ ﺍﻟﺘﻨﺎﻓﺭ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻓﺎﻟﺘﻭﺍﻓﻕ ﺍﻷﺴﺭﻱ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻴﻌﻨﻲ ﻤﺎ ﺒﺩﺍﺨل ﺍﻷﺴﺭﺓ ﻤﻥ ﺘﻨﺎﻏﻡ ﻭﺍﻨـﺴﺠﺎﻡ ﻭﺨﻠـﻭ‬
‫ﺍﻷﺴﺭﺓ ﻤﻥ ﺍﻻﻨﻔﻌﺎﻻﺕ ﻭﺍﻟﻤﺸﺎﺤﻨﺎﺕ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻵﺒﺎﺀ ﺃﻭ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﺍﻷﺒﻨـﺎﺀ ‪،‬‬
‫ﻭﺒﻘﺩﺭ ﻤﺎ ﺘﻜﻭﻥ ﻅﺭﻭﻑ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﺍﻷﺴﺭﺓ ﺴﻠﻴﻤﺔ‪ ،‬ﻭﺘﺘﻡ ﻓﻲ ﺠﻭ ﻨﻔﺴﻲ ﻭﺍﺠﺘﻤـﺎﻋﻲ‬
‫ﻴﺘﺴﻡ ﺒﺎﻷﻤﺎﻥ ﻭﺍﻟﺘﻤﺎﺴﻙ ﻭﺍﻟﺘﻀﺎﻤﻥ‪ ،‬ﺒﻘﺩﺭ ﻤﺎ ﻴﻜﻭﻥ ﺫﻟﻙ ﻋﺎﻤﻼﹰ ﻤﺤﺩﺩﺍﹰ ﻟﺘﻜﻴﻑ ﺍﻟﻁﻔـل ﻓﻴﻤـﺎ ﺒﻌـﺩ‬
‫) ﻓﻬﻤﻲ ‪.( 26 : 1970 ،‬‬
‫ﺃﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺍﻷﺴﺭﺓ ﺘﻘﺩﻡ ﺃﻤﺜﻠﺔ ﻏﻴﺭ ﻤﺭﻀﻴﺔ ﺃﻭ ﻫﺎﺒﻁﺔ ﺃﻭ ﻋﺩﺍﺌﻴﺔ ﻟﻠﺴﻠﻭﻙ ‪ ،‬ﻓـﺈﻥ ﻤـﻥ‬
‫ﺸﺄﻥ ﺫﻟﻙ ﺃﻥ ﻴﺸﻭﺏ ﻨﻤﻭ ﺍﻟﻁﻔل ﺍﻻﻀﻁﺭﺍﺏ ﻭﻜﺜﻴﺭ ﻤـﻥ ﺤـﺎﻻﺕ ﻋـﺩﻡ ﺍﻟﺘﻜﻴـﻑ ﻭﺍﻟـﺸﺫﻭﺫ ‪،‬‬
‫ﻭﻤﺸﻜﻼﺕ ﺍﻟﺴﻠﻭﻙ ﺘﻨﺸﺄ ﻋﻥ ﺍﻷﺏ ﺃﻭ ﺍﻷﻡ ﺍﻟﻠﺫﻴﻥ ﺘﻌﻭﺯﻫﻤﺎ ﺍﻟﻜﻔﺎﻴﺔ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺜﻼﺜﺔ ﺃﺭﺒﺎﻉ ﺍﻷﻁﻔـﺎل‬
‫ﺍﻟﺫﻴﻥ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﻋﺩﻡ ﺍﻟﺘﻜﻴﻑ ﻴﻨﺤﺩﺭﻭﻥ ﻤﻥ ﺃﺴﺭ ﻴﻜﻭﻥ ﺍﻟﻤﻨﺎﺥ ﺍﻟﺴﺎﺌﺩ ﻓﻴﻪ ﻻ ﻴﺒﻌﺙ ﻋﻠﻰ ﺍﻟﺸﻌﻭﺭ‬
‫ﺒﺎﻷﻤﻥ‪ ،‬ﻭﻴﻨﺘﺞ ﻋﻥ ﺫﻟﻙ ﻋﺩﻴﺩ ﻤﻥ ﺍﻟﻌﺜﺭﺍﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪ -‬ﺍﻻﻨﺤـﺭﺍﻑ ‪ ،‬ﻤﺘﺎﻋـﺏ ﺍﻟـﺴﻠﻭﻙ ‪،‬‬
‫ﺍﻷﻤﺭﺍﺽ ﺍﻟﻌﻘﻠﻴﺔ ‪ ،‬ﻭﻋﺩﻡ ﺍﻟﺘﻜﻴﻑ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ..‬ﺇﻟﺦ ‪ ).‬ﻤﻭﻜﻭ ‪. ( 9 : 1978 ،‬‬
‫ﻓﺎﻟﺘﺭﺒﻴﺔ ﺍﻷﺴﺭﻴﺔ ﻟﻬﺎ ﺩﻭﺭﻫﺎ ﺍﻷﺴﺎﺱ ﻓﻲ ﺘﻜﻴﻑ ﺍﻟﻁﻔل ﻭﺘﻭﺍﻓﻘﻪ ﺍﻷﺴﺭﻱ‪ ،‬ﻭﻟﻬﺎ ﺩﻭﺭ ﺃﻴﻀﺎﹰ‬
‫ﻓﻲ ﻀﺒﻁ ﺍﻟﻐﺭﺍﺌﺯ ﺍﻟﺘﻲ ﻫﻲ ﻤﺤل ﺍﻻﻀﻁﺭﺍﺏ ﻭﺍﻟﺘﻭﺘﺭ ﻭﺴﺒﺏ ﻤﺒﺎﺸﺭ ﻟـﻪ ‪ ،‬ﻭﻴـﺭﻯ ﻓﺭﻭﻴـﺩ ﺃﻥ‬
‫ﺍﻟﻬﺩﻑ ﺍﻟﺭﺌﻴﺴﻲ ﻟﻠﺘﺭﺒﻴﺔ ﻫﻭ ﺘﻌﻠﻴﻡ ﺍﻟﻁﻔل ﻀﺒﻁ ﻏﺭﺍﺌﺯﻩ‪ ،‬ﺇﺫ ﻤﻥ ﺍﻟﻤﺤﺎل ﺃﻥ ﻨﻤﻨﺤﻪ ﺤﺭﻴـﺔ ﺘﺎﻤـﺔ‪،‬‬
‫ﻭﺃﻥ ﻨﺴﻤﺢ ﻟﻪ ﺒﺄﻥ ﻴﻁﻴﻊ ﻜل ﻨﺯﻋﺎﺘﻪ ﺩﻭﻥ ﻗﻴﺩ ‪ .‬ﻭﻟﻭ ﻗﺎﻡ ﻋﻠﻤﺎﺀ ﻨﻔﺱ ﺍﻟﻁﻔل ﺒﺘﺠﺭﺒﺔ ﻫﺫﻩ ﺍﻟﺤﺭﻴـﺔ‬
‫ﻟﺘﻌﻠﻤﻭﺍ ﻤﻨﻬﺎ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﻴﺭ ﻟﻜﻨﻬﺎ ﺘﺠﻌل ﺤﻴﺎﺓ ﺍﻵﺒﺎﺀ ﺃﻤﺭﺍﹰ ﻻ ﻴﻁﺎﻕ ﻜﻤﺎ ﺃﻨﻬﺎ ﺘﻀﺭ ﺒﺎﻷﻁﻔﺎل ﺃﻨﻔﺴﻬﻡ‬
‫ﻀﺭﺭﺍﹰ ﺒﻠﻴﻐﺎﹰ ﻓﻲ ﺤﻴﺎﺘﻬﻡ ﺍﻟﺤﺎﻀﺭﺓ‪ ،‬ﻭﻓﻲ ﻤﺴﺘﻘﺒل ﺃﻴﺎﻤﻬﻡ‪ ،‬ﻟﺫﺍ ﻴﺘﻌﻴﻥ ﻋﻠﻰ ﺍﻟﺘﺭﺒﻴﺔ ﺃﻥ ﺘﺸﻕ ﻁﺭﻴﻘﻬﺎ‬
‫ﺒﻴﻥ ﻤﺤﻅﻭﺭﻴﻥ‪ :‬ﺇﻁﻼﻕ ﺍﻟﻌﻨﺎﻥ ﻟﻠﻐﺭﺍﺌﺯ ﺃﻭ ﺨﻨﻘﻬﺎ ﻭﺇﺤﺒﺎﻁ ﻤﺴﻌﺎﻫﺎ)ﻓﺭﻭﻴﺩ‪. (140 :1952 ،‬‬
‫ﻭﻫﺫﺍ ﻤﺎ ﺃﻜﺩﺘﻪ ﺍﻟﻨﻅﺭﺓ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻠﺘﺭﺒﻴﺔ ﺍﻷﺴﺭﻴﺔ ﺃﻭ ﺍﻟﺘﺭﺒﻴﺔ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﺤﻴﺙ ﺍﻟﺘﻭﺠﻴـﻪ‬
‫ﻭﺍﻹﺭﺸﺎﺩ ﺇﻟﻰ ﺠﺎﻨﺏ ﺇﻓﺴﺎﺡ ﺍﻟﻤﺠﺎل ﻟﻠﻁﻔل ﻟﻠﺘﻌﺒﻴﺭ ﻋﻥ ﺁﺭﺍﺌﻪ ﻭﺃﻓﻜﺎﺭﻩ‪ ،‬ﺍﻟﺘﻲ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﺘﻜﻭﻥ ﻤـﺭﺁﺓ‬
‫ﺼﺎﺩﻗﺔ ﻋﻤﺎ ﺒﺩﺍﺨﻠﻪ ﻭﺍﻨﻌﻜﺎﺱ ﻟﻤﺎ ﺘﻌﻠﻤﻪ ﻤﻥ ﺃﺴﺭﺘﻪ ﻭﺍﻟﻤﺠﺘﻤﻊ ﻤﻥ ﺤﻭﻟﻪ‪.‬‬
‫ﻭﺤﺘﻰ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺘﻭﺍﻓﻕ ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﺃﺴﺭﺘﻪ‪ ،‬ﻻ ﺒﺩ ﺃﻥ ﻴﺸﻌﺭ ﺍﻟﻔﺭﺩ ﺒﺎﻟﺤـﺏ ﻭﺍﻻﻨﺘﻤـﺎﺀ‬
‫ﻷﺴﺭﺘﻪ ﻭﺸﻌﻭﺭﻩ ﺒﺎﻟﺩﻑﺀ ﻭﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺤﻤﻴﻤﺔ ﻭﺍﻋﺘﺯﺍﺯﻩ ﺒﻬﺫﻩ ﺍﻷﺴﺭﺓ‪ ،‬ﺍﻟﺘﻲ ﻴﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻭﻴـﺸﺎﺭﻙ‬
‫ﻓﻲ ﺘﺤﻤل ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﻓﻴﻬﺎ ‪ .‬ﻭﻴﺘﺒﺎﺩل ﺍﻷﺨﺫ ﻭﺍﻟﻌﻁﺎﺀ ﻓﻴﻬﺎ ﻭﻤﻌﻬﺎ‪ ،‬ﻓﻼ ﻴﻨﺘﻅﺭ ﺃﻥ ﻴﺄﺨﺫ ﻓﻘـﻁ ﻤـﻥ‬
‫ﺍﻷﺴﺭﺓ ﺒل ﻴﻌﻁﻴﻬﺎ ﺃﻴﻀﺎﹰ ﺤﺘﻰ ﻴﺘﺤﻘﻕ ﺍﻻﻨﺘﻤﺎﺀ‪.‬‬

‫‪ -2‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻤﺩﺭﺴﻲ ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺤﻀﻥ ﺍﻟﺜﺎﻨﻲ ﻓﻲ ﺍﻷﻫﻤﻴﺔ ﺒﻌﺩ ﺍﻷﺴﺭﺓ‪ ،‬ﻓﻬﻲ ﺍﻟﻨﻭﺍﺓ ﺍﻷﺴﺎﺴـﻴﺔ ﺍﻟﺜﺎﻨﻴـﺔ‬
‫ﺍﻟﺘﻲ ﺘﺸﻜل ﺸﺨﺼﻴﺔ ﺍﻟﻔﺭﺩ ﻭﺘﺅﺜﺭ ﻓﻴﻪ ﺇﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ‪ .‬ﻭﻻ ﺒﺩ ﺃﻥ ﺘﻜﻭﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻤﺘﺒﺎﺩﻟﺔ ﺒﻴﻥ ﺍﻟﻔﺭﺩ‬
‫ﻭﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺔ ﻋﻼﻗﺔ ﺘﻭﺍﻓﻘﻴﺔ ﺇﻴﺠﺎﺒﻴﺔ ‪.‬‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﻌﺩ ﺍﻟﻔﺭﺩ ﻤﺘﻭﺍﻓﻘﺎﹰ ﻤﺩﺭﺴﻴﺎﹰ ﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﺤﺎﻟﺔ ﺭﻀﺎ ﻋﻥ ﺇﻨﺠﺎﺯﻩ ﺍﻷﻜـﺎﺩﻴﻤﻲ ﻤـﻊ ﺭﻀـﺎ‬
‫ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻨﻪ ﺴﻭﺍﺀ ﻓﻲ ﺃﺩﺍﺀﻩ ﺍﻷﻜﺎﺩﻴﻤﻲ ﺃﻭ ﻓﻲ ﻋﻼﻗﺎﺘﻪ ﻤﻊ ﻤﺩﺭﺴﻴﻪ ﻭﺯﻤﻼﺌﻪ ﻭﺍﻟﻌﺎﻤﻠﻴﻥ‬
‫ﺒﺎﻟﻤﺅﺴﺴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ) ﺩﻤﻨﻬﻭﺭﻱ ‪. (86: 1996 ،‬‬

‫ﻜﻤﺎ ﺃﻥ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﻤﺩﺭﺴﻲ ﺍﻟﺴﻭﻱ ﺁﺜﺎﺭ ﺇﻴﺠﺎﺒﻴﺔ ﺘﻌﻭﺩ ﻋﻠﻰ ﺍﻟﻔﺭﺩ ﻓﻴﻜﻭﻥ ﺴﻌﻴﺩﺍﹰ‬
‫ﺁﻤﻨﺎﹰ ‪ ،‬ﻭﺘﺘﻬﻴﺄ ﻟﻪ ﺍﻟﻔﺭﺹ ﻟﺘﻌﻠﻡ ﺍﻷﻨﻤﺎﻁ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻘﺒﻭﻟﺔ ﻭﺍﻟﻤﻬﺎﺭﺍﺕ‪ ،‬ﺍﻟﺘﻲ ﺘﺴﻬل ﻭﺼﻭﻟﻪ ﺇﻟـﻰ‬
‫ﻋﻼﻗﺎﺕ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺒﺎﺭﺯﺓ ﻀﻤﻥ ﻭﺠﻭﺩﻩ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻭﺘﻌﻠﻤﻪ ﻤﻨﻬﺎ ﻟﻬﺫﻩ ﺍﻷﻨﻤﺎﻁ ﻭﻫﺫﻩ ﺍﻟﻤﻬـﺎﺭﺍﺕ‬
‫ﻭﺫﻟﻙ ﺤﺴﺏ ﺍﺴﺘﻌﺩﺍﺩﺍﺘﻪ ﻭﻗﺩﺭﺍﺘﻪ ﻭﻤﻬﺎﺭﺍﺘﻪ ‪.‬‬

‫ﻭﻴﺅﻜﺩ ﺸﻴﺭ " ‪ " Cher‬ﺃﻥ ﺘﻜﻴﻑ ﺍﻟﻁﻔل ﺍﻟﻤﺩﺭﺴﻲ ﻴﺘﻭﻗﻑ ﻋﻠﻰ ﺨﺒﺭﺘـﻪ ﻓﻴﻤـﺎ ﺇﺫﺍ ﻜﺎﻨـﺕ‬
‫ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺩﺭﺴﻴﺔ ﺘﻌﺘﺒﺭ ﻨﻘﻁﺔ ﺘﺤﻭل ﻓﻲ ﺘﻁﻭﺭﻩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺃﻡ ﻻ ﺇﺫ ﻴﻘﻭل ‪ :‬ﺇﻥ ﺍﻟﺘﻜﻴﻑ ﻴﺨﺘﻠﻑ ﻓﻲ‬
‫ﺍﻟﺤﺎﻻﺕ ﺍﻟﻔﺭﺩﻴﺔ ﺘﺒﻌﺎﹰ ﻟﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻁﻔل ﻗﺩ ﺩﺨل ﺃﻭﻻﹰ ﻤﺩﺭﺴﺔ ﺍﻟﺤﻀﺎﻨﺔ ﺃﻭ ﺭﻭﻀﺔ ﺃﻁﻔﺎل ﺃﻭ ﺃﻴـﺔ‬
‫ﻤﺩﺭﺴﺔ ﺘﻤﻬﻴﺩﻴﺔ ﺃﺨﺭﻯ‪ ،‬ﻭﻫﺫﺍ ﻴﺴﻬل ﺍﻟﺘﻜﻴﻑ ﺍﻻﺠﺘﻤﺎﻋﻲ) ﺍﻟﺸﺭﻗﺎﻭﻱ ‪. ( 157 ، 156 : 1986،‬‬

‫ﻭﻟﻠﺘﻭﺍﻓﻕ ﺍﻟﻤﺩﺭﺴﻲ ﻤﺅﺸﺭﺍﺕ ﺘﺘﻤﺜل ﻓﻲ ﺒﻨﺎﺀ ﺍﻟﻔﺭﺩ ﻋﻼﻗـﺎﺕ ﺤﻤﻴﻤـﺔ ﻤـﻊ ﺍﻷﺼـﺩﻗﺎﺀ‬
‫ﻭﺍﻷﻗﺭﺍﻥ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ‪،‬ﻭﺸﻌﻭﺭﻩ ﺃﻨﻪ ﻤﺤﺒﻭﺏ ﺒﻴﻨﻬﻡ ‪ ،‬ﻭﺘﺒﺎﺩل ﺍﻻﺤﺘـﺭﺍﻡ ﻤﻌﻬـﻡ ‪ ،‬ﻭﻟﺩﻴـﻪ ﺜﻘـﺔ‬
‫ﺒﺎﻵﺨﺭﻴﻥ ) ﻤﺩﺭﺴﻴﻥ ﻭﻁﻠﺒﺔ ( ﻭﺘﻌﺎﻭﻨﻪ ‪ ،‬ﻤﻌﻬﻡ ﻭﺭﻏﺒﺘﻪ ﻓﻲ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻤﻊ ﺯﻤﻼﺌﻪ ﻓﻲ ﺍﻟﻨـﺸﺎﻁﺎﺕ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺘﻘﻴﻤﻬﺎ ﺍﻟﻤﺩﺭﺴﺔ ﻭﺘﻌﺎﻭﻨﻪ ﻤﻊ ﺍﻹﺩﺍﺭﺓ ﻭﺍﺤﺘﺭﺍﻤﻪ ﻟﻠﻨﻅﺎﻡ ﻭﺍﻟﺘﻌﻠﻴﻤـﺎﺕ ﺍﻟﻤﺩﺭﺴـﻴﺔ‬
‫) ﺍﻟﺴﻭﺩﺍﻨﻲ ‪. ( 138: 1990 ،‬‬

‫ﻭﻤﺠﻤﻭﻉ ﻫﺫﻩ ﺍﻟﻤﺅﺸﺭﺍﺕ ﻤﺘﺭﺍﺒﻁﺔ ﻤﻊ ﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺽ ﺘﺸﻜل ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻤﺩﺭﺴـﻲ ﻋﻨـﺩ‬
‫ﺍﻟﻔﺭﺩ‪ ،‬ﻭﺃﻱ ﺨﻠل ﻓﻲ ﻭﺍﺤﺩﺓ ﻤﻨﻬﺎ‪ ،‬ﺴﻴﺅﺜﺭ ﻓﻲ ﻏﻴﺭﻫﺎ ﺴﻠﺒﺎﹰ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﺨﻠل ﺍﻟﺘﻭﺍﻓﻘﻲ ﺍﻟﺫﻱ ﺴﻴﺅﺩﻱ‬
‫ﺇﻟﻰ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺩﺭﺍﺴﻲ ﻭﺍﻟﻤﺩﺭﺴﻲ ‪.‬‬

‫‪-3‬ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ‪:‬‬

‫ﻴﻌﺘﺒﺭ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﺃﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ ﻴﻘـﺼﺩ ﺒـﻪ ﺘـﻼﺅﻡ ﺍﻟﻔـﺭﺩ ﻭﺴـﻠﻭﻜﻪ‬
‫ﻟﻅــﺭﻭﻑ ﺍﻟﻤﺠﺘﻤــﻊ ﻭﻤﺘﻁﻠﺒﺎﺘـــﻪ ‪ ،‬ﻭﺒــﺫﻟﻙ ﻴــﺼﺒﺢ ﺍﻟﺘﻜﻴــﻑ ﺍﻻﺠﺘﻤــﺎﻋﻲ ‪Social‬‬
‫‪ Adjustment‬ﺤﺎﻟﺔ ﺘـﻼﺅﻡ ﻟﻠﻤﺠﺘﻤـﻊ ﺍﻟـﺫﻱ ﻴﻌـﻴﺵ ﻓﻴـﻪ ﺃﻭ ﺍﻟﺒﻴﺌـﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻭﺍﻟﻭﻓـﺎﺀ‬
‫ﻟﺸﺭﻭﻁﻪ ﻭﻤﺘﻁﻠﺒﺎﺘﻪ ) ﺍﻟﻌﻴﺴﻭﻱ‪. (184: 1985 ،‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻷﺴﺭﻱ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻤﺩﺭﺴﻲ ﻴﻨﺩﺭﺝ ﺘﺤﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ‬
‫ﻷﻥ ﺍﻷﺴﺭﺓ ﻭﺍﻟﻤﺩﺭﺴﺔ ﻫﻲ ﻤﺠﺘﻤﻊ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻁﺒﻴﻌﻲ ﺍﻟﺫﻱ ﻴﺅﺜﺭ ﻭﻴﺘﺄﺜﺭ ﺒﻪ ‪ ،‬ﻓﺎﻷﺴﺭﺓ ﻫﻲ ﺍﻟﻨـﻭﺍﺓ‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻷﻭﻟﻰ ﻭﺍﻟﻤﺩﺭﺴﺔ ﻫﻲ ﺍﻟﻨﻭﺍﺓ ﺍﻟﺜﺎﻨﻴﺔ ‪ ،‬ﻭﻫﻲ ﻤﺠﺘﻤﻊ ﺍﻟﻁﻔل ﺍﻷﻭﻟﻰ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻤﻜﻥ ﻓﺼل‬
‫ﺃﻱ ﻤﻨﻬﺎ ﻋﻥ ﺍﻵﺨﺭ ‪ ،‬ﻓﺎﻟﺫﻱ ﺘﺴﻭﺀ ﻋﻼﻗﺎﺘﻪ ﺍﻷﺴﺭﻴﺔ ﻭﺘﻜﻭﻥ ﻤﻠﺅﻫـﺎ ﺍﻟﺘـﻭﺘﺭﺍﺕ ﻭﺍﻟﻤـﺸﺎﺤﻨﺎﺕ‬
‫ﺴﺘﺅﺜﺭ ﺤﺘﻤﺎﹰ ﻓﻲ ﺘﻭﺍﻓﻘﻪ ﺍﻟﺩﺭﺍﺴﻲ ﻭﺍﻟﻤﺩﺭﺴﻲ ‪ ،‬ﻭﺘﺅﺩﻱ ﺒﻪ ﺇﻟﻰ ﺍﻟﻘﻠﻕ ﻭﺍﻟﺘﻭﺘﺭ ﻭﺸﺭﻭﺩ ﺍﻟﺫﻫﻥ ﻭﻗـﺩ‬
‫ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻔﺸل ﺍﻟﻤﺩﺭﺴﻲ ‪.‬‬

‫ﻭﻋﻨﺩﻤﺎ ﻴﺸﻌﺭ ﺍﻟﻁﻔل ﺒﺎﻷﻤﺎﻥ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ ﻓﺈﻨﻪ ﻴﻜـﻭﻥ ﺴـﻌﻴﺩﺍﹰ ﺁﻤﻨـﺎﹰ ‪،‬‬
‫ﻭﺘﺘﻬﻴﺄ ﻟﻪ ﺍﻟﻔﺭﺹ ﻟﺘﻌﻠﻡ ﺍﻷﻨﻤﺎﻁ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﻘﺒﻭﻟﺔ ﻭﺍﻟﻤﻬﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺘﺴﻬل ﻭﺼﻭﻟﻪ ﺇﻟﻰ ﻋﻼﻗﺎﺕ‬
‫ﺍﺠﺘﻤﺎﻋﻴﺔ ﺒﺎﺭﺯﺓ ‪ ،‬ﻭﻴﻜﻭ‪‬ﻥ ﻋﻥ ﻨﻔﺴﻪ ﻓﻜﺭﺓ ﻤﻨﺎﺴﺒﺔ ﻨﺘﻴﺠﺔ ﺘﻘﺒل ﺍﻵﺨﺭﻴﻥ ﻟﻪ ‪ ،‬ﻭﻴﺴﺎﻋﺩﻩ ﺫﻟﻙ ﻓﻲ ﺃﻥ‬
‫ﻴﻜﻭﻥ ﺤﺭﺍﹰ ﻓﻲ ﺃﻥ ﻴﻭﺠﻪ ﺍﻨﺘﺒﺎﻫﻪ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺨﺎﺭﺠﻲ ﻭﺃﻥ ﻴﻬﺘﻡ ﺒﺎﻷﺸﺨﺎﺹ ﻭﺍﻷﺸـﻴﺎﺀ ﺍﻟﺨﺎﺭﺠـﺔ‬
‫ﻋﻨﻪ ﻭﻴﺤﻘﻕ ﻤﺎ ﻴﺘﻭﻗﻌﻪ ﺍﻟﻤﺠﺘﻤﻊ ﻤﻨﻪ ) ﺍﻟﺸﺭﻗﺎﻭﻱ‪. ( 157 : 1987 ،‬‬

‫ﻭﻴﻌﺭﻑ ) ﺍﻟﺴﻭﺩﺍﻨﻲ ‪ ( 219 : 1990 ،‬ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﻀﻭﺀ ﺘﺼﺭﻑ ﺍﻟﻔـﺭﺩ‬
‫ﻓﻲ ﻀﻭﺀ ﺍﻟﻘﻴﻡ ﺍﻟﺘﻲ ﻴﺅﻤﻥ ﺒﻬﺎ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻭﻴﺘﻔﺎﻋل ﻤﻊ ﺍﻵﺨﺭﻴﻥ ‪ ،‬ﻤﻊ ﻤﺭﺍﻋﺎﺓ ﺤﻘﻭﻗﻬﻡ ﻭﻴﺘﺤﻤـل‬
‫ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﻴﺘﺤﺭﺭ ﻤﻥ ﺍﻟﻤﻴﻭل ﺍﻟﻤﻀﺎﺩﺓ ﻟﻠﻤﺠﺘﻤﻊ ﻭﻴﺤﺎﻭل ﺘﻐﻴﻴﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺴﻠﺒﻴﺔ ﻜﻤﺎ‬
‫ﻴﺘﺼﻑ ﺒﺎﻟﻤﺭﻭﻨﺔ ﻭﺍﺘﺴﺎﻉ ﺍﻷﻓﻕ ﻓﻲ ﻋﻼﻗﺎﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫ﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻤﺠﺎﻻﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺃﺒﻌﺎﺩﻩ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﻤﺘﻐﻴﺭﺍﺘﻬﺎ ﻤﺭﺘﺒﻁﺔ ﻤﻊ‬
‫ﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺽ ﺒل ﻭﻤﺘﺩﺍﺨﻠﺔ ﻭﻤﻥ ﺍﻟﺼﻌﺏ ﻓﺼﻠﻬﺎ ‪ ،‬ﻓﺎﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻤﺜﻼﹰ ﺃﻭ ﺍﻟـﺫﺍﺘﻲ‪ ،‬ﻜﻤـﺎ‬
‫ﻴﺤﻠﻭ ﻟﻠﺒﻌﺽ ﺘﺴﻤﻴﺘﻪ ﻫﻭ ﺍﻟﻤﺅﺸﺭ ﺍﻷﻭل ﻭﻫﻭ ﺍﻟﻤﻨﻁﻠﻕ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻟﻌﺎﻡ ‪ ،‬ﻓﻠﻥ ﻴﻜﻭﻥ ﻫﻨـﺎﻙ ﺘﻭﺍﻓـﻕ‬
‫ﺍﺠﺘﻤﺎﻋﻲ ﺇﻥ ﻓﻘﺩ ﺍﻹﻨﺴﺎﻥ ﺘﻭﺍﻓﻘﻪ ﺍﻟﺸﺨﺼﻲ ﻷﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﺒﺎﺴﺘﻁﺎﻋﺘﻬﺎ ﺃﻥ ﺘﻜﻴﻑ ﺍﻟﻭﺍﻗﻊ‬
‫ﻭﺘﺘﻜﻴﻑ ﻤﻌﻪ ﺤﺴﺏ ﺇﻤﻜﺎﻨﺎﺘﻬﺎ‪ .‬ﻜﻤﺎ ﺃﻥ ﺍﻟﻌﻴﻭﺏ ﺍﻟﺠﺴﻤﻴﺔ ﺃﻭ ﺍﻹﻋﺎﻗﺎﺕ ﻟﻴﺱ ﺒﺎﻟﻀﺭﻭﺭﺓ ﺃﻥ ﺘـﺅﺜﺭ‬
‫ﻋﻠﻰ ﺘﻭﺍﻓﻕ ﺍﻹﻨﺴﺎﻥ ﻓﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ﻤﺘﻔﻭﻗﻴﻥ ﻭﻤﺘﻭﺍﻓﻘﻴﻥ ﻤﻊ ﺫﻭﺍﺘﻬﻡ ﻭﻤﻊ ﻤﺠﺘﻤﻌﻬﻡ ‪ ،‬ﺒل ﻤﺘﻔﻭﻗﻴﻥ‬
‫ﺩﺭﺍﺴﻴﺎﹰ ﺭﻏﻡ ﻤﺎ ﺒﻬﻡ ﻤﻥ ﺇﻋﺎﻗﺎﺕ ‪ ،‬ﻷﻨﻬﻡ ﻴﻤﺘﻠﻜﻭﻥ ﺍﻟﻘﺩﺭﺓ ﺍﻟﺫﺍﺘﻴﺔ ﺒل ﺍﻟﺩﺍﻓﻌﻴﺔ ﻭﺍﻟﻁﻤـﻭﺡ ﻟﻠﺘﻭﺍﻓـﻕ‬
‫ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻓﻼ ﻨﻨﺴﻰ ﺤﺩﻴﺙ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻷﺼـﺤﺎﺏ‬
‫ﺍﻹﻋﺎﻗﺎﺕ ﺒﺎﻟﺘﻭﺍﻓﻕ ﺤﻴﺙ ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻥ ﺍﷲ ﻋﺯ ﻭﺠل ﻴﻘﻭل " ﺇﺫﺍ ﺍﺒﺘﻠﻴﺕ ﻋﺒـﺩﻱ ﺒﺤﺒﻴﺒﺘﻴـﻪ‪،‬‬
‫ﻓﺼﺒﺭ‪ ،‬ﻋﻭﻀﺘﻪ ﻤﻨﻬﻤﺎ ﺍﻟﺠﻨﺔ " ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ﺍﻟﻌﺴﻘﻼﻨﻲ ‪ ،‬ﺏ ﺕ ‪ ،( 436:‬ﻭﺍﻟﺤﺒﻴﺒﺘـﺎﻥ ﻫﻤـﺎ‬
‫ﺍﻟﻌﻴﻨﺎﻥ ‪ ،‬ﻭﻴﻔﻬﻡ ﻤﻥ ﻫﺫﺍ ﺍﻟﺤﺩﻴﺙ ﺃﻥ ﻤﻥ ﻴﺼﺒﺭ ﻋﻠﻰ ﺍﻹﻋﺎﻗﺔ ﻭﻴﻜﻭﻥ ﻤﺘﻭﺍﻓﻘﺎﹰ ﻤﻊ ﺫﺍﺘﻪ ﻜﻤﺎ ﻫﻲ ﻓﻠﻪ‬
‫ﺭﻀﻭﺍﻥ ﺍﷲ ﻭﺠﻨﺘﻪ ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺜﺎﻟﺜﺔ ﻓﺈﻥ ﺍﻷﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺁﺒﺎﺌﻬﻡ ﺃﻭ ﺃﻤﻬﺎﺘﻬﻡ ﺒﺎﻟﻭﻓﺎﺓ ﻓﺈﻥ‬
‫ﺍﻹﺴﻼﻡ ﻴﺄﻤﺭ ﺒﺎﺤﺘﻀﺎﻨﻬﻡ ﺃﻭ ﻜﻔﺎﻟﺘﻬﻡ ﻭﻤﺌﻭﻨﺘﻬﻡ ﺤﺘﻰ ﻴﺘﻭﺍﻓﻘﻭﺍ ﻤﻊ ﺍﻟﻅﺭﻑ ﺍﻟﺠﺩﻴﺩ ﺍﻟﺫﻱ ﺁﻟـﻭﺍ ﺇﻟﻴـﻪ‬
‫ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺘﻤﻜﻨﻭﺍ ﻤﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺫﺍﺘﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻤﺅﺸﺭﺍﺕ ﻭﻤﻅﺎﻫﺭ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ‪:‬‬

‫ﺘﺘﻤﻴﺯ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﺒﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻤﻅﺎﻫﺭ ﻭﺍﻟﻤﺅﺸﺭﺍﺕ ﺍﻟﺴﻠﻭﻜﻴﺔ ‪ ،‬ﺍﻟﺘـﻲ ﺘـﺩل‬
‫ﻋﻠﻰ ﺍﻟﻨﻀﺞ ﻭﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻋﺘﺒﺎﺭﻫﻤﺎ ﺼـﻔﺎﺕ ﻟﻠﺸﺨـﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘـﺔ‪ ،‬ﻭﻤـﻥ ﻫـﺫﻩ ﺍﻟﻤﻅـﺎﻫﺭ‬
‫ﻭﺍﻟﻤﺅﺸﺭﺍﺕ ‪:‬‬

‫‪- 1‬ﺘﻘﺒل ﺍﻟﻔﺭﺩ ﺍﻟﻭﺍﻗﻌﻲ ﻟﺤﺩﻭﺩ ﺇﻤﻜﺎﻨﻴﺎﺘﻪ ‪:‬‬

‫ﺒﻤﻌﻨﻰ ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﻨﺴﺎﻥ ﺭﺍﻀﻴﺎﹰ ﻋﻥ ﻨﻔﺴﻪ ﻭﻋﻥ ﺇﻤﻜﺎﻨﻴﺎﺘﻪ ﺍﻟﺘﻲ ﻴﺘﺼﻑ ﺒﻬﺎ ‪ ،‬ﻋﻠـﻰ ﺃﻻ‬
‫ﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﺭﻀﺎ ﺴﻠﺒﻴﺎﹰ ‪ ،‬ﺒل ﻴﺤﺎﻭل ﺠﺎﻫﺩﺍﹰ ﺍﻟﺘﻐﻴﻴﺭ ﺇﻟﻰ ﺍﻷﻓﻀل ﻤﻥ ﻏﻴﺭﻩ ﻭﺇﻟﻰ ﺍﻷﺤﺴﻥ ﻓﻲ ﺫﺍﺘﻪ‬
‫ﻀﻤﻥ ﺍﻹﻤﻜﺎﻨﺎﺕ ﻭﺍﻟﻘﺩﺭﺍﺕ‪ ،‬ﺍﻟﺘﻲ ﻴﺘﺼﻑ ﺒﻬﺎ ﻋﻠﻰ ﺃﻻ ﻴﺤﻤل ﻨﻔﺴﻪ ﻤﺎ ﻻ ﺘﻁﻴﻕ ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ ﻓـﻲ‬
‫ﺩﻋﺎﺀ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ " ﺭﺑﻨﺎ ﻭﻻ ﲢﻤﻠﻨﺎ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﻟﻨﺎ ﺑﻪ " ﻷﻥ ﺘﺤﻤل ﺍﻟﻤﺸﺎﻕ ﻗﺩ ﻴـﺅﺩﻱ‬
‫ﺇﻟﻰ ﺍﻟﻨﻜﻭﺹ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﻼﺴﻭﺍﺀ ﻭﺍﻟﺘﻭﺘﺭ ‪.‬‬

‫ﻭﻨﺠﺩ ﺃﻥ ﺒﻌﺽ ﺍﻟﻨﺎﺱ ﻟﻬﻡ ﺒﺼﻴﺭﺓ ﻻ ﺒﺄﺱ ﺒﻬﺎ ﺒﺄﻨﻔﺴﻬﻡ‪ ،‬ﻭﻴﻔﻬﻤﻭﻥ ﺫﻭﺍﺘﻬﻡ ﻓﻬﻤﺎﹰ ﻭﺍﻗﻌﻴﺎﹰ ﺃﻭ‬
‫ﻗﺭﻴﺒﺎﹰ ﻤﻥ ﺍﻟﻭﺍﻗﻊ‪ ،‬ﻭﻫﺫﺍ ﻴﻬﻴﺊ ﻟﻬﻡ ﺘﺠﻨﺏ ﻜﺜﻴﺭ ﻤﻥ ﺍﻹﺤﺒﺎﻁ ﻭﺍﻟﻔﺸل ‪ ،‬ﻭﻴـﺴﺎﻋﺩ ﻋﻠـﻰ ﺍﻹﻨﺠـﺎﺯ‬
‫ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺴﻠﻴﻡ ‪ .‬ﻭﻴﻼﺤﻅ ﺃﻥ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﺍﻟﻨﺎﺱ ﻴﺒﺎﻟﻐﻭﻥ ﻓﻲ ﺘﺼﻭﺭ ﻗﺩﺭﺍﺘﻬﻡ ﻭﻴﺘﻭﻫﻤﻭﻥ ﺃﻨﻔـﺴﻬﻡ‬
‫ﺃﻜﺜﺭ ﻤﻤﺎ ﻴﺴﺘﻁﻴﻌﻭﻥ ﻓﻌﻼﹰ ‪ .‬ﻜﻤﺎ ﻴﺤﺎﻭل ﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ ﺃﻥ ﻴﻬﻭﻥ ﻤﻥ ﺸﺄﻥ ﻨﻔﺴﻪ ﻭﻴﺭﻜـﺯ ﻋﻠـﻰ‬
‫ﻋﻴﻭﺒﻪ ﻭﻨﻘﺎﺌﺼﻪ ‪ .‬ﻭﻫﺫﺍ ﺃﻴﻀﺎﹰ ﻻ ﻴﺴﺎﻋﺩ ﻜﺜﻴﺭﺍﹰ ﻋﻠﻰ ﺘﻭﺍﻓﻘﻪ ﺍﻟﻨﻔﺴﻲ ﺃﻭ ﻋﻠﻰ ﺍﻟﺘﻌﺎﻤل ﺍﻟﻨـﺎﺠﺢ ﻤـﻊ‬
‫ﺍﻵﺨﺭﻴﻥ ) ﺃﺤﻤﺩ ‪.( 22، 21 : 1998 ،‬‬

‫ﻭﻴﺭﻯ "ﻓﻬﻤﻲ" ﺃﻥ ﺍﻟﺸﺨﺹ ﺍﻟﻨﺎﻀﺞ ﻴﻌﺭﻑ ﻤﺩﻯ ﻤﺎ ﺘﺘﺤﻤﻠﻪ ﻁﺎﻗﺘﻪ ﻭﻤﺎ ﻴﺘﺴﻊ ﻟﻪ ﻭﻗﺘﻪ ﻤﻥ‬
‫ﻤﺴﺌﻭﻟﻴﺎﺕ‪ ،‬ﺇﻨﻪ ﻴﻘﻭل " ﻻ " ﺤﻴﻨﻤﺎ ﻴﺩﺭﻙ ﺃﻥ ﺍﻷﻤﺭ ﻓﻭﻕ ﻁﺎﻗﺘﻪ ‪ ،‬ﺇﻨﻪ ﻴﻭﺍﺯﻥ ﺒﻴﻥ ﻋﻤﻠﻪ ﻭﻟﻬـﻭﻩ ‪،‬‬
‫ﻓﻴﻌﻁـﻲ ﻜل ﻨﺎﺤﻴﺔ ﺤﻘﻬﺎ" ) ﻓﻬﻤﻲ ‪ .( 99 : 1970 ،‬ﻓﻴﻤـﺎ ﻴﺭﻯ "ﻋﺒﺎﺱ" ﺃﻥ ﻤـﻥ ﻤﺅﺸــﺭﺍﺕ‬
‫ﺍﻟﺘـﻭﺍﻓـﻕ ﻗـﺩﺭﺓ ﺍﻟﻔـﺭﺩ ﻋﻠـﻰ ﺍﻹﻨﺘــﺎﺝ ﺍﻟﻤﻌﻘــﻭل ﻓـﻲ ﺤـﺩﻭﺩ ﺫﻜﺎﺌــﻪ ﻭﺤﻴﻭﻴﺘــﻪ‬
‫ﻭﺍﺴﺘﻌﺩﺍﺩﺍﺘﻪ )ﻋﺒﺎﺱ ‪ ،( 61 : 1994 ،‬ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻭﺍﻗﻌﻲ ﻤﻊ ﺤﺩﻭﺩ ﺇﻤﻜﺎﻨﺎﺘـﻪ‬
‫ﻤﺭﺸﺢ ﻟﻠﻨﺠﺎﺡ ﻭﺍﻟﺘﻭﺍﻓﻕ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﺘﻌﺎﻁﻲ ﻤﻊ ﺍﻷﻤﻭﺭ ﺒﻭﺍﻗﻌﻴﺔ ‪ ،‬ﻭﻋﻜﺱ ﺫﻟﻙ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﻐـﺎﻟﻲ‬
‫ﺒﺈﻤﻜﺎﻨﺎﺘﻪ ﻭﻗﺩﺭﺍﺘﻪ ﺴﺭﻋﺎﻥ ﻤﺎ ﻴﻌﺭﺽ ﻟﻠﻔﺸل ﻭﺒﺎﻟﺘﺎﻟﻲ ﻟﻺﺤﺒﺎﻁ ﻭﻋﺩﻡ ﺍﻟﺘﻭﺍﻓﻕ‪.‬‬

‫‪- 2‬ﺍﻹﺤﺴﺎﺱ ﺒﺈﺸﺒﺎﻉ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ ) ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ( ‪:‬‬

‫ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻌﻘﻭل‪ ،‬ﺃﻥ ﻴﻜﻭﻥ ﺍﻹﻨﺴﺎﻥ ﺠﺎﺌﻌﺎﹰ‪ ،‬ﺃﻭ ﻴﺸﻌﺭ ﺒﻌﺩﻡ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻪ ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ‪،‬‬
‫ﺜﻡ ﻴﻜﻭﻥ ﻤﺴﺘﻘﺭﺍﹰ ﻤﺘﺯﻨﺎﹰ ﻤﺘﻭﺍﻓﻘﺎﹰ ﻤﻊ ﻤﻥ ﺤﻭﻟﻪ ﻓﻤﻥ ﻤﺅﺸﺭﺍﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺼﺤﺔ ﺍﻟﻨﻔـﺴﻴﺔ ﺍﻟـﺸﻌﻭﺭ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺒﺈﺸﺒﺎﻉ ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻷﻭﻟﻴﺔ ﺒﺎﻟﺩﺭﺠﺔ ﺍﻷﻭﻟﻰ ‪ ،‬ﻭﺤﺘﻰ ﻴﺘﻭﺍﻓﻕ ﺍﻟﻔﺭﺩ ﺃﻴـﻀﺎﹰ ﻤـﻊ ﻨﻔـﺴﻪ ﻭﻤـﻊ‬
‫ﺍﻵﺨﺭﻴﻥ‪ ،‬ﻓﺈﻥ ﺃﺤﺩ ﻤﺅﺸﺭﺍﺕ ﺫﻟﻙ ﺃﻥ ﻴﺤﺱ ﺒﺄﻥ ﺤﺎﺠﺎﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ﻤﺸﺒﻌﺔ‪ ،‬ﻭﻴﺘﻤﺜـل ﺫﻟـﻙ ﻓـﻲ ﺃﻥ‬
‫ﻴﺸﻌﺭ ﺍﻟﻔﺭﺩ ﺒﺩﺭﺠﺔ ﻤﻨﺎﺴﺒﺔ ﻤﻥ ﺍﻷﻤﻥ ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﻓﺎﻟﻔﺭﺩ ﺍﻟﺫﻱ ﻟﻡ ﻴﺸﺒﻊ ﺤﺎﺠﺎﺘﻪ ﻟﻸﻤـﻥ ﻭﺍﻟـﺫﻱ ﻻ‬
‫ﻴﺸﻌﺭ ﺒﺎﻻﺴﺘﻘﺭﺍﺭ ﻻ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﻭﺍﺠﻪ ﺍﻟﺤﻴﺎﺓ ﺒﻤﺸﻜﻼﺘﻬﺎ ﻭﺼﻌﻭﺒﺎﺘﻬﺎ )ﻋﺒﺎﺱ ‪. ( 61 : 1994 ،‬‬

‫ﻜﻤﺎ ﻴﺘﻀﻤﻥ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻷﻤﻥ ﺇﺤﺴﺎﺴﻪ ﺒﺄﻨﻪ ﻤﺤﺒﻭﺏ ﻤﻥ ﺍﻵﺨﺭﻴﻥ‪ ،‬ﻭﺃﻥ ﻟﺩﻴﻪ ﺍﻟﻘﺩﺭﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺤﺏ ‪ ،‬ﻭﺇﺫﺍ ﻤﺎ ﺃﺤﺱ ﺍﻟﻔﺭﺩ ﺒﺄﻥ ﻜل ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﻤﺸﺒﻌﺔ ﻟﺩﻴﻪ‪ ،‬ﻓﺈﻥ ﻫـﺫﺍ ﻴﻌـﺩ ﺒﻤﺜﺎﺒـﺔ ﺃﺤـﺩ‬
‫ﺍﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﻤﻬﻤﺔ ﻟﺘﻭﺍﻓﻘﻪ ) ﺍﻟﻁﻴﺏ ‪.( 32 ، 31 : 1994 ،‬‬

‫ﻭﻤﻥ ﻋﻭﺍﻤل ﺍﻟﺸﻌﻭﺭ ﺒﺎﻷﻤﻥ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﺤـﺴﻥ ﺍﻟﻤﻌﺎﻤﻠـﺔ ﻭﺍﻟﺘﺭﺒﻴـﺔ‪ ،‬ﺤﻴـﺙ ﺘـﺸﻴﺭ‬
‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﻤﺠﺎل ﺍﻟﻁﻔﻭﻟﺔ ﺃﻥ ﺇﺴﺎﺀﺓ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻁﻔل ﻭﻋﺩﻡ ﻤﺴﺎﻋﺩﺘﻪ ﻋﻠﻰ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻪ‬
‫ﺘﺸﻜل ﻋﺎﻤﻼﹰ ﻤﻬﻤﺎﹰ ﻓﻲ ﺍﻨﺤﺭﺍﻑ ﺍﻷﺒﻨﺎﺀ ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺍﻹﺴﺎﺀﺓ ﻋﻥ ﻁﺭﻴﻕ ﺭﻓﺽ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻟﻠﻁﻔـل‬
‫ﺃﻭ ﻋﻥ ﻁﺭﻴﻕ ﻋﺩﻡ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻓﺨﻠﻭ ﺤﻴﺎﺓ ﺍﻟﻁﻔل ﻤﻥ ﺍﻟﺤـﺏ ﻭﺍﻟﺤﻨـﺎﻥ ﻴﻤﻜـﻥ ﺃﻥ‬
‫ﻴﻌﺭﻗل ﻤﺴﻴﺭﺘﻪ ﺍﻟﻨﻤﺎﺌﻴـﺔ ‪ ،‬ﻓﻤـﻥ ﺤـﻕ ﺍﻟﻁﻔــل ﻋﻠــﻰ ﺃﺒــﻭﻴﺔ ﺃﻥ ﻴﺤـﺴـﻥ ﺘــﺭﺒﻴﺘﻪ‬
‫ﻭﻴﺤـﺴﻥ ﺘﺴﻤﻴﺘﻪ ) ﻴﺎﺴﻴﻥ ﻭﺁﺨﺭﻭﻥ ‪. ( 42 : 2000 ،‬‬

‫ﻭﺤﺴﻥ ﺍﻟﺘﺭﺒﻴﺔ ﻫﻨﺎ‪ ،‬ﻴﻌﻨﻲ ﺇﻜﺴﺎﺒﻪ ﺍﻟﻌﻁﻑ ﻭﺍﻟﺤﻨﺎﻥ ﻭﺍﻷﻤﻥ ﻭﺘﺯﻭﻴﺩﻩ ﺍﻟﺩﺍﺌﻡ ﺒﻬﺎ ﻜﺎﻟﻁﻌـﺎﻡ‬
‫ﻭﺍﻟﺸﺭﺍﺏ ﻭﺍﻟﻜﺴﺎﺀ ﻋﻠﻰ ﺤﺩ ﺍﻟﺴﻭﺍﺀ ‪ ..‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻓﺈﻥ ﺸﻌﻭﺭ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻷﻤﻥ ﻭﺇﺤـﺴﺎﺴﻪ‬
‫ﺒﺘﻘﺒل ﺍﻵﺨﺭﻴﻥ ﻭﻋﻁﻔﻬﻡ ﻭﺤﻨﺎﻨﻬﻡ ﻴﺸﻴﺭ ﺇﻟﻰ ﺘﻭﺍﻓﻘﻪ ﻭﺘﻜﻴﻔﻪ‪.‬‬

‫‪ - 3‬ﺘﻭﺍﻓﺭ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺴﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻹﻴﺠﺎﺒﻴﺔ‪:‬‬

‫ﻭﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻴﺘﻤﻴﺯ ﺒﺎﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺴﻭﺍﺀ ﺘﺘﻭﺍﻓﺭ ﻟﺩﻴﻪ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺴﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ‬
‫ﺘﺩل ﻋﻠﻰ ﺘﻭﺍﻓﻘﻪ ﻭﻋﻠﻰ ﺼﺤﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﺴﻤﺎﺕ ‪.‬‬

‫ﺍﻻﺘﺯﺍﻥ ﺍﻻﻨﻔﻌﺎﻟﻲ ‪ :‬ﻭﻫﻭ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺘﻨﺎﻭل ﺍﻷﻤﻭﺭ ﺒﺄﻨﺎﺓ ﻭﺼﺒﺭ ﻓﻼ ﻴﺴﺘﻔﺯ‪ ،‬ﻭﻻ ﻴﺴﺘﺜﺎﺭ ﻤﻥ‬ ‫ﺃ‪-‬‬
‫ﺍﻷﺤﺩﺍﺙ ﺍﻟﺘﺎﻓﻬﺔ ﻭﻴﺘﺴﻡ ﺒﺎﻟﻬﺩﻭﺀ ﻭﺍﻟﺭﺯﺍﻨﺔ ‪ ،‬ﻋﻘﻼﻨﻲ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻷﻤﻭﺭ ﻴﺘﺤﻜﻡ ﻓﻲ ﺍﻨﻔﻌﺎﻻﺘـﻪ‬
‫ﺨﺎﺼﺔ ﺍﻨﻔﻌﺎل ﺍﻟﻐﻀﺏ ﻭﺍﻟﺨﻭﻑ ‪ ) ..‬ﺍﻟﻁﻴﺏ ‪( 32 : 1994 ،‬‬

‫ﺏ‪ -‬ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻀﺒﻁ ﺍﻟﺫﺍﺕ ‪ :‬ﻭﻫﻭ ﻤﻥ ﺍﻟﻤﺅﺸﺭﺍﺕ ﺍﻟﻬﺎﻤﺔ ﺍﻟﺘﻲ ﺘﺸﻴﺭ ﺇﻟﻰ ﺍﻟﺘﻭﺍﻓـﻕ ﻓﺘـﺼﻭﺭ‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺘﻭﺍﻓﻕ ﻭﻤﻔﻬﻭﻤﻪ ﻟﺫﺍﺘﻪ ﻤﺘﻭﺍﺯﻨﺎﹰ ﻤﻊ ﺇﻤﻜﺎﻨﺎﺘﻪ ﻭﻗﺩﺭﺍﺘﻪ ‪ ،‬ﻓﻬﻭ ﻟﺩﻴﻪ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻀﺒﻁ‬
‫ﺫﺍﺘﻪ ﻭﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻋﻭﺍﻗﺏ ﺍﻷﻤﻭﺭ ‪ ،‬ﻷﻨﻪ ﻴﺴﺘﺤﻀﺭ ﻓﻲ ﺫﻫﻨﻪ ﺠﻤﻴﻊ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﻴﺤﺘﻤـل ﺃﻥ‬
‫ﺘﺘﺭﺘﺏ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒل ‪ ،‬ﻭﻜﻠﻤﺎ ﺯﺍﺩﺕ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻀﺒﻁ ﺍﻟﺫﺍﺕ ﻜﻠﻤﺎ ﻗﻠﺕ ﺍﻟﺤﺎﺠـﺔ‬
‫ﺇﻟﻰ ﺍﻟﻀﺒﻁ ﺍﻟﺼﺎﺩﺭ ﻤﻥ ﺴﻠﻁﺔ ﺃﺨﺭﻯ ﺨﺎﺭﺠﺔ ﻤﻥ ﺍﻟﺫﺍﺕ ) ﻓﻬﻤﻲ ‪.(113 : 1970 ،‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ :‬ﺍﻟﻤﻘﺼﻭﺩ ﺒﻬﺫﻩ ﺍﻟﺴﻤﺔ ﺃﻥ ﻴﺤﺱ ﺍﻟﻔﺭﺩ ﺒﻤﺴﺌﻭﻟﻴﺘﻪ ﺇﺯﺍﺀ ﺍﻵﺨـﺭﻴﻥ‬ ‫ﺝ‪-‬‬
‫ﻭﺇﺯﺍﺀ ﺍﻟﻤﺠﺘﻤﻊ ﺒﻘﻴﻤﻪ ﻭﻤﻔﺎﻫﻴﻤﻪ ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻴﻜﻭﻥ ﺍﻟﺸﺨﺹ ﻏﻴﺭﻴﺎﹰ ) ﺃﻱ ﻴﻬﺘﻡ ﺒﺎﻟﻐﻴﺭ ( ﻭﻤـﻥ‬
‫ﺜﻡ ﻴﺒﺘﻌﺩ ﻋﻥ ﺍﻷﻨﺎﻨﻴﺔ ‪ ،‬ﻭﻴﺘﻤﺜل ﻓﻲ ﺴﻠﻭﻙ ﺍﻟﻔﺭﺩ ﺍﻻﻫﺘﻤﺎﻡ ﺒﻤﺠﺘﻤﻌﻪ ﻭﺍﻟﺩﻓﺎﻉ ﻋﻨﻪ ﻭﺤﻤﺎﻴﺔ ﻤﻨﺠﺯﺍﺕ‬
‫ﻫﺫﺍ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻋﺩﻡ ﺍﻟﺘﻔﺭﻴﻁ ﻓﻲ ﻤﺼﺎﺩﺭ ﺍﻟﺜﺭﻭﺓ ‪ ..‬ﺇﻟﺦ ) ﺍﻟﻁﻴﺏ ‪. ( 33: 1994 ،‬‬

‫ﻭﻗﺩ ﺤﺙ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﺘﺅﻜﺩ ﻋﻠـﻰ ﻜﻴﻨﻭﻨـﺔ ﺍﻟـﺸﺨﺹ‬
‫ﻭﺍﻨﺘﻤﺎﺌﻪ ﻟﻤﺠﺘﻤﻌﻪ ﻭﺘﻭﺍﻓـﻘﻪ ﻤﻊ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﺠﻤﺎﻋﺔ ﻓﻘﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ " ﺍﻟﻤـﺴﻠﻡ ﺃﺨـﻭ‬
‫ﺍﻟﻤﺴﻠﻡ ﻻ ﻴﻅﻠﻤﻪ ﻭﻻ ﻴﺴﻠﻤـﻪ ‪ ،‬ﻭﻤﻥ ﻜﺎﻥ ﻓﻲ ﺤﺎﺠﺔ ﺃﺨﻴﻪ ﻜﺎﻥ ﺍﷲ ﻓﻲ ﺤﺎﺠﺘـﻪ " ﻤﺘﻔـﻕ ﻋﻠﻴـﻪ‬
‫)ﺍﻟﻨﻭﻭﻱ ﻁ ‪( 104 : 1993‬‬

‫ﻫﺫﺍ ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﻤﺠﻤﻭﻋﺔ ﺃﺨﺭﻯ ﻤﻥ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺘﻲ ﺘﺩل ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻻﺘﺯﺍﻥ ﻤﻨﻬـﺎ‬
‫ﻋﻠﻰ ﺴﺒﻴل ﺍﻟﻤﺜﺎل ﻻ ﺍﻟﺤﺼﺭ ‪:‬‬

‫‪ -‬ﺍﺘﺨﺎﺫ ﺃﻫﺩﺍﻑ ﻭﺍﻗﻌﻴﺔ‬

‫‪ -‬ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺨﺩﻤﺔ ﺍﻵﺨﺭﻴﻥ ‪.‬‬

‫‪ -‬ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﺴﻌﺎﺩﺓ ﻭﻋﺩﻡ ﺍﻟﺘﻭﺘﺭ ﻭﺍﻟﻘﻠﻕ ‪.‬‬

‫‪ -‬ﺍﻟﻤﺭﻭﻨﺔ ﺃﻤﺎﻡ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻟﺤﻴﺎﺓ ﻭﻋﺩﻡ ﺍﻟﺘﻁﺭﻑ‬

‫‪ -5‬ﺘﻭﺍﻓﺭ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻟﻘﻴﻡ ) ﻨﺴﻕ ﻗﻴﻤﻲ (‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺍﻟﻘﻴﻡ ﻤﻥ ﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻟﻌﻠﻴﺎ‪ ،‬ﺍﻟﺘﻲ ﻴﺘﺒﻨﺎﻫﺎ ﻜل ﻤﺠﺘﻤﻊ‪ ،‬ﻭﻴﺅﻤﻥ ﺒﻬﺎ ﻭﻴﺤﻘﻘﻬﺎ ﻓﻲ ﺃﻓـﺭﺍﺩﻩ‪،‬‬
‫ﻭﺒﻌﺽ ﻫﺫﻩ ﺍﻟﻘﻴﻡ ﻓﻁﺭﻴﺔ‪ .‬ﻷﻥ ﺍﻹﻨﺴﺎﻥ ﻤﻔﻁﻭﺭ ﻋﻠﻰ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﺒﻌﻀﻬﺎ ﻤﻜﺘﺴﺒﺔ ﻴﻜﺘﺴﺒﻬﺎ‬
‫ﺍﻟﻔﺭﺩ ﻨﺘﻴﺠﺔ ﺍﺸﺘﺭﺍﻜﻪ ﻓﻲ ﻨﺸﺎﻁ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻘﻴﻡ ﺃﻴﻀﺎﹰ ﺘﻨﺒﺜﻕ ﻤﻥ ﺃﻫﺩﺍﻑ ﺍﻟﻤﺠﺘﻤـﻊ ﺍﻟﻌﻠﻴـﺎ ‪،‬‬
‫ﻭﻟﻜﻲ ﻴﺼل ﺍﻟﻤﺠﺘﻤﻊ ﺇﻟﻰ ﻏﺎﻴﺎﺘﻪ ﻓﺈﻨﻪ ﻴﻘﻭﻡ ﺒﻐﺭﺱ ﻗﻴﻤﻪ ﻭﺍﺘﺠﺎﻫﺎﺘﻪ ‪ ،‬ﻜﻤﺎ ﻴـﻀﻊ ﺍﻟﻤﻌـﺎﻴﻴﺭ ﺍﻟﺘـﻲ‬
‫ﺘﻌﻤل ﻜﻀﻭﺀ ﻜﺸﺎﻑ ﻴﻴﺴﺭ ﻟﻠﻔﺭﺩ ﺍﻨﺘﻘﺎﺀ ﻭﺍﺨﺘﻴﺎﺭ ﺍﺴﺘﺠﺎﺒﺎﺘﻪ ﻟﻠﻤﺜﻴﺭﺍﺕ‪ ،‬ﻭﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺒﺎﻟﺘـﺎﻟﻲ ﻴﻌﻴﻥ ﻋﻠﻰ ﺍﻟﺘﻭﺍﺯﻥ ﻭﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ) ﺍﻟﺩﻴﺏ ‪ ،(80 : 1990 ،‬ﻭﻴﺅﻜﺩ ﻋﺒـﺩ ﺍﻟﻐﻔـﺎﺭ‬
‫)ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ‪ ،( 62، 61 :1976 ،‬ﻭﺃﻥ ﺍﻟﻘﻴﻡ ﻭﺍﻟﻤﻌﺎﻴﻴﺭ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻫﻲ ﺠﻤﻴﻊ ﻤﺎ ﺘﺘﻔﻕ ﻋﻠﻴﻪ ﺍﻟﺠﻤﺎﻋﺔ‬
‫ﻭﺘﻘﺒﻠﻪ ﻤﻥ ﺃﺴﺎﻟﻴﺏ ﺴﻠﻭﻜﻴﺔ ﺇﻟﻰ ﺍﺘﺠﺎﻫﺎﺕ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺇﻟﻰ ﻗﻴﻡ … ﻭﺃﺼﺒﺤﺕ ﺍﻟﻤﻌـﺎﻴﻴﺭ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬
‫ﺘﺴﺘﺨﺩﻡ ﻜﻤﺤﻙ ﻟﺘﺤﺩﻴﺩ ﺍﻟﻌﺎﺩﻱ ﻤﻥ ﺍﻟﺴﻠﻭﻙ ‪ ،‬ﺘﺴﻠﻴﻤﺎﹰ ﺒﺄﻥ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻟﻔﺭﺩ ﻤﺎ ﺘﻅﻬـﺭ‬
‫ﻓﻲ ﺍﻟﺘﺯﺍﻡ ﺍﻟﻔﺭﺩ ﺒﻬﺫﻩ ﺍﻟﻤﻌﺎﻴﻴﺭ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤـﺙ ﺃﻥ ﺘﻭﺍﻓـﺭ ﻫـﺫﻩ ﺍﻟﻘﻴـﻡ ﻤﺅﺸـﺭ ﻭﺍﻀﺢ ﻋﻠـﻰ ﻋـﺩﻡ ﺍﻟﺘﻨﺎﻓـﺭ ﻤـﺎ‬
‫ﺒﻴﻥ ﺍﻟﻔﺭﺩ ﻭﻤﺠﺘﻤﻌﻪ‪ ،‬ﻭﻤﻅﻬﺭ ﻤﻥ ﻤﻅﺎﻫﺭ ﺘﻭﺍﻓﻘﻪ ﺍﻟﺴﻠﻴﻡ ﻤﻊ ﻤﺤﻴﻁﻪ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ ‪ ،‬ﺴﻭﺍﺀ ﺘﻤﻴﺯ‬
‫ﻫﺫﺍ ﺍﻟﻭﺍﻗﻊ ﺒﺎﻟﻘﺴﻭﺓ ﻭﺍﻷﻟﻡ ﻓﻴﺤﺘﺎﺝ ﻤﻥ ﺍﻟﺸﺨﺹ ﺇﻟﻰ ﻗﻴﻤﺔ ﺍﻟﺼﺒﺭ ‪ ،‬ﺃﻭ ﻜﺎﻥ ﻫـﺫﺍ ﺍﻟﻭﺍﻗـﻊ ﻴـﺴﻴﺭﺍﹰ‬
‫ﺴﻬﻼﹰ ﻤﺤﺒﻭﺒﺎﹰ ﻟﻺﻨﺴﺎﻥ ﻓﻨﺠـﺩ ﻤﻨﻪ ﻗﻴﻤﺔ ﺍﻟﺸﻜﺭ ‪ ،‬ﻓﻬـﻭ ﺸﺎﻜـﺭ ﺼﺎﺒﺭ ﻤﺤﺘﺴﺏ ﻻ ﻴﺠــﺯﻉ ﻭﻻ‬
‫ﻴﺨﻨﻊ ‪ ،‬ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ﻴﻘـﻭل ﺍﻟﺭﺴـﻭل ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ " ﻋﺠﺒﺎﹰ ﻷﻤﺭ ﺍﻟﻤﺅﻤﻥ ﺇﻥ ﺃﻤﺭﻩ ﻜﻠﻪ ﻟﻬﻭ‬
‫ﺨﻴﺭ ‪ ،‬ﻭﻟﻴﺱ ﻟﻙ ﻷﺤﺩ ﺇﻻ ﻟﻠﻤﺅﻤﻥ ‪ ،‬ﺇﻥ ﺃﺼﺎﺒﺘﻪ ﺴﺭﺍﺀ ﺸﻜﺭ ﻓﻜﺎﻥ ﺨﻴﺭﺍﹰ ﻟﻪ ﻭﺇﻥ ﺃﺼﺎﺒﺘﻪ ﻀـﺭﺍﺀ‬
‫ﺼﺒﺭ ﻓﻜﺎﻥ ﺨﻴﺭﺍﹰ ﻟﻪ (‪ .‬ﺭﻭﺍﻩ ﻤﺴﻠﻡ ) ﺍﻟﻨﻭﻭﻱ ﻁ ‪ ، ( 23 : 1993‬ﻓﻴﻤﺎ ﻴﺭﻯ "ﺃﺤﻤﺩ" ﺃﻥ ﻤﻥ ﻤﻅـﺎﻫﺭ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﻓﻲ ﺍﻟﻁﻔﻭﻟﺔ ﺍﺴﺘﺸﻌﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻭﺍﻟﺘﻤﺘﻊ ﺒﻬـﺎ‪ ،‬ﻭﺍﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻤﺠﺘﻤـﻊ‬
‫ﺒﺎﻁﻤﺌﻨـﺎﻥ ﻭﺭﻭﺡ ﻭﺩﻴــﺔ ﻭﺍﻹﻗﺒـﺎل ﻋﻠـﻰ ﺍﻟﺴﻴـﺭ ﻓـﻲ ﺍﻟﺤﻴــﺎﺓ ﺒﺄﻤــل ﻭﻁﻤﻭﺤــﺎﺕ‬
‫ﻭﺍﻗﻌﻴﺔ ) ﺃﺤﻤﺩ ‪.(348 : 1998 ،‬‬

‫ﺇﻥ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﻤﻥ ﺍﻟﻤﻤﻜـﻥ ﺍﻟﺘﻌـﺭﻑ ﻋﻠﻴﻬـﺎ ﻤـﻥ ﺨـﻼل ﻅﺎﻫﺭﻫـﺎ ﻓـﻲ‬
‫ﺍﻟﻤﺤﻜﺎﺕ ﺍﻟﻌﻤﻠﻴﺔ ‪ ،‬ﻓﺎﻟﺫﻱ ﻴﺘﻘﺒل ﺫﺍﺘﻪ ﻓﻲ ﺤﺩﻭﺩﻫﺎ ﻭﻴـﺴﻌﻰ ﺇﻟـﻰ ﺘﻁﻭﻴﺭﻫـﺎ ﺤـﺴﺏ ﻗـﺩﺭﺍﺘﻬﺎ‪،‬‬
‫ﻭﻓﻲ ﺍﻟﻭﻗﺕ ﻨﻔﺴﻪ ﻴﻌﺘﺭﻑ ﺒﻨﻭﺍﺤﻲ ﺍﻟﻘﺼﻭﺭ ﻋﻨﺩﻩ ﻭﻻ ﻴﺒـﺎﻫﻲ ﻭﻻ ﻴﻐـﺎﻟﻲ ﺒﻨﻔـﺴﻪ ‪ ،‬ﻜـل ﻫـﺫﺍ‬
‫ﻤﺅﺸﺭ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻨﺎﻏﻡ ﻤﻊ ﺍﻟﻨﻔﺱ ﻭﻤﻊ ﺍﻟﻤﺤـﻴﻁ ‪ .‬ﻭﻴـﺭﺘﺒﻁ ﺒـﺫﻟﻙ ﺍﻹﺤـﺴﺎﺱ ﺒﺈﺸـﺒﺎﻉ‬
‫ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺩﺍﺨﻠﻴﺔ‪ ،‬ﻷﻥ ﺍﻟﺫﻱ ﻴﻘﺩﺭ ﺫﺍﺘﻪ ﻓﺈﻨﻪ ﻴﺸﺒﻊ ﺤﺎﺠﺎﺕ ﻤـﺎ ﻓـﻲ ﻨﻔـﺴﻪ‪ ،‬ﻭﻴـﺸﻌﺭ ﺒـﺎﻷﻤﻥ‬
‫ﻭﺍﻻﻁﻤﺌﻨﺎﻥ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺘﺼﻑ ﺍﻹﻨﺴﺎﻥ ﺒﺴﻤﺎﺕ ﺸﺨـﺼﻴﺔ ﺇﻴﺠﺎﺒﻴـﺔ‪ ،‬ﻓﻴﻜـﻭﻥ ﺍﻹﻨـﺴﺎﻥ ﻤﺘﺯﻨـﺎﹰ‬
‫ﺍﻨﻔﻌﺎﻟﻴﺎﹰ ﻭﻟﺩﻴﻪ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﻀﺒﻁ ﺫﺍﺘﻪ ﻭﻴﺘﺤﻤل ﺍﻟﻤـﺴﺌﻭﻟﻴﺔ ﻓـﻲ ﺍﻟﻤﺠﺘﻤـﻊ ‪،‬ﻜﻤـﺎ ﺃﻨـﻪ ﻴـﺅﻤﻥ‬
‫ﺒﻘﻴﻡ ﻭﻤﺒﺎﺩﺉ ﻭﻤﺜل ﻋﻠﻴﺎ ﻴﺤﻘﻘﻬﺎ ﻓﻲ ﻭﺍﻗﻌﻪ ﺍﻟﻌﻤﻠـﻲ ﻭﻫـﺫﻩ ﺍﻟﻤﺅﺸـﺭﺍﺕ ﻤﺘﺭﺍﺒﻁـﺔ ﻭﻤﺠﺘﻤﻌـﺔ‬
‫ﻤﻊ ﺒﻌﻀﻬﺎ ‪ ،‬ﻭﺃﻱ ﺨﻠل ﻓﻴﻬﺎ ﻴﺅﺩﻱ ﺇﻟﻰ ﺨﻠـل ﻓـﻲ ﺃﺨـﺭﻯ‪ ،‬ﻭﺒﺎﻟﺘـﺎﻟﻲ ﻴﺨﺘـل ﺍﻟﺘﻭﺍﻓـﻕ ﻋﻨـﺩ‬
‫ﺍﻟﺸﺨﺹ‪ ،‬ﻭﺘﺒﺩﺃ ﻤﺅﺸﺭﺍﺕ ﻋﻜﺴﻴﺔ ﺘﺸﻴﺭ ﺇﻟـﻰ ﺍﻟﻼﺘﻭﺍﻓـﻕ ﻭﺍﻟﻼﺴـﻭﺍﺀ‪ ،‬ﻭﻤـﻥ ﻨﺎﺤﻴـﺔ ﺃﺨـﺭﻯ‬
‫ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﻤﺅﺸﺭﺍﺕ ﻤﺘﺭﺍﺒﻁﺔ ﻭﻤﺘﻨﺎﺴﻘﺔ‪ ،‬ﻭﻤﻥ ﻏﻴـﺭ ﺍﻟﻤﻤﻜـﻥ ﺃﻥ ﻴﺘـﺼﻑ ﺍﻹﻨـﺴﺎﻥ ﺍﻟـﺴﻭﻱ‬
‫ﺒﻭﺍﺤﺩﺓ ﻭﺘﻨﻘﺼﻪ ﺍﻷﺨﺭﻯ ﻷﻥ ﺫﻟـﻙ ﻴـﺅﺩﻱ ﺇﻟـﻰ ﻋـﺩﻡ ﺍﻟﺘـﻭﺍﺯﻥ ﺃﻭ ﺍﻟﺨﻠـل ‪ ،‬ﻭﻋﻠـﻰ ﻫـﺫﺍ‬
‫ﺍﻷﺴﺎﺱ ﻓﺈﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻤﺘﻭﺍﻓﻕ ﺘﺠﺘﻤﻊ ﻓﻴﻪ ﻫـﺫﻩ ﺍﻟﻤﺅﺸـﺭﺍﺕ ﺒﺘﻨﺎﺴـﻕ ﻭﺘـﺭﺍﺒﻁ ﻭﺍﺘـﺯﺍﻥ ﻓـﻲ‬
‫ﻭﻗﺕ ﻭﺍﺤﺩ ‪.‬‬

‫ﻤﺤﻜﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ‪:‬‬

‫ﺭﻏﻡ ﺼﻌﻭﺒﺔ ﻭﻀﻊ ﻤﻴﺯﺍﻥ ﺜﺎﺒﺕ ﻟﻠﺤﻜﻡ ﻋﻠﻰ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻺﻨﺴﺎﻥ ﺃﻭ ﻟﺘﻭﺍﻓﻘﻪ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﺤﺎﻭﻟﻭﺍ ﻭﻀﻊ ﻤﺤﻜﺎﺕ ﺃﻭ ﻤﻌﺎﻴﻴﺭ ﻋﺎﻤﺔ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺍﻟﺤﻜﻡ ﻤﻥ ﺨﻼﻟﻬﺎ ﻋﻠﻰ ﺼـﺤﺔ‬
‫ﺍﻹﻨﺴﺎﻥ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺘﻭﺍﻓـﻘـﻪ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻤﺤﻜﺎﺕ ﻗﺩ ﺘﻜﻭﻥ ﻤﻌﻴﺎﺭﺍﹰ ﻟﻠﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻨﻲ ﺍﻟﺘﻭﺍﻓﻘﻲ ﺒـﺼﻔﺔ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻋﺎﻤﺔ‪ ،‬ﺇﻻ ﺃﻨﻬﺎ ﻏﻴﺭ ﺜﺎﺒﺘﺔ ﻓﻲ ﻜل ﺯﻤﺎﻥ ﻭﻤﻜﺎﻥ‪ ،‬ﻓﻘﺩ ﻴﺼﻠﺢ ﻤﻌﻴﺎﺭ ﻤﺎ ﻓﻲ ﺒﻼﺩﻨﺎ ﺍﻹﺴﻼﻤﻴﺔ‪ .‬ﻭﻟﻜﻥ‬
‫ﻴﻜﻭﻥ ﻨﻘﻴﻀﻪ ﻓﻲ ﺍﻟﺩﻭل ﺍﻷﻭﺭﻭﺒﻴﺔ ‪ .‬ﻭﻗﺩ ﻴﻜﻭﻥ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻤﺜﺎﻟﻲ ﻀﺭﺏ‪ ‬ﻤﻥ ﺍﻟﺨﻴﺎل ﻋﻨﺩ ﺍﻟـﺒﻌﺽ‬
‫ﺇﻻ ﺃﻨﻪ ﻤﻌﻴﺎﺭ ﻭﺍﻗﻌﻲ ﻋﻨﺩ ﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ … ﻭﻫﻜﺫﺍ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﻤﺤﻜﺎﺕ ﻫﻲ ‪:‬‬

‫‪ -1‬ﺍﻟﻤﺤﻙ ﺍﻟﻤﺜﺎﻟﻲ ‪:‬‬

‫ﺍﻟﻨﻅﺭﺓ ﺍﻟﻤﺜﺎﻟﻴﺔ ﻨﻅﺭﺓ ﻗﻴﻤﻴﻪ ‪ Valuational‬ﺫﻟﻙ ﺃﻨﻬـﺎ ﺘﻁﻠـﻕ ﺃﺤﻜﺎﻤـﺎﹰ ﺨﻠﻘﻴـﺔ ﻋﻠـﻰ‬
‫ﺍﻟﻜﺎﻤﻠﻴﻥ ‪-‬ﺍﻟﻤﺜﺎﻟﻴﻴﻥ‪ -‬ﻭﻏﻴﺭ ﺍﻟﻜـﺎﻤﻠﻴﻥ ‪،‬ﻭﻫـﻲ ﺘـﺴﺘﻤﺩ ﺃﺼـﻭﻟﻬﺎ ﻤـﻥ ﺍﻷﺩﻴـﺎﻥ ﺍﻟﻤﺨﺘﻠﻔـﺔ ‪،‬‬
‫ﻭﻴﻌﺭﻑ ﺍﻟﻤﺜﺎﻟﻴﻴﻥ ﺍﻟﺸﺫﻭﺫ ﺒﺄﻨﻪ ﺍﻻﻨﺤﺭﺍﻑ ﻋﻥ ﺍﻟﻤﺜـل ﺍﻷﻋﻠـﻰ ﺃﻭ ﺍﻟﻜﻤـﺎل ‪ ،‬ﻭﻤﻌﻴـﺎﺭ ﺍﻟﺤﻜـﻡ‬
‫ـﺎﻟﻲ‪.‬‬
‫ـﻭ ﻤﺜـ‬
‫ـﺎ ﻫـ‬
‫ـﺎل ﺃﻭ ﻋﻤـ‬
‫ـﻥ ﺍﻟﻜﻤـ‬
‫ـﺎﺩﻩ ﻋـ‬
‫ـﺭﺩ ﺃﻭ ﺍﺒﺘﻌـ‬
‫ـﺭﺍﺏ ﺍﻟﻔـ‬
‫ـﺩﻯ ﺍﻗﺘـ‬
‫ـﻭ ﻤـ‬
‫ـﺩﻫﻡ ﻫـ‬
‫ﻋﻨـ‬
‫)ﻋﻭﺽ‪ .(67 :1996،‬ﻭﻴﻨﻅﺭ ﺃﺼﺤﺎﺏ ﺍﻟﻤﻨﺤﻰ ﺍﻟﻤﺜﺎﻟﻲ ﺇﻟـﻰ ﺍﻹﻨـﺴﺎﻥ ﻨﻅـﺭﺓ ﻜﻤـﺎل ﻭﺘﻤـﺎﻡ‬
‫ﻓﻲ ﺍﻟﺘﻜﻭﻴﻥ ﻭﺍﻟﺴﻠﻭﻙ ‪ ،‬ﻭﺠﻌﻠﻭﺍ ﺍﻟﺴﻭﺍﺀ ﻓﻲ ﻁﺒـﻊ ﺍﻟـﻨﻔﺱ ﺒﺎﻟﺭﻀـﺎ ﻭﺍﻟﺤـﺏ ﻭﺍﻟﻌﻔـﻭ ﺩﺍﺌﻤـﺎﹰ‬
‫ﻭﻓﻲ ﺨﻠﻭﻫﺎ ﻤﻥ ﺍﻟﺘﻭﺘﺭ ﻭﺍﻷﻟﻡ ﻭﺍﻟﺼﺭﺍﻉ ﻭﻓﻲ ﻜﻤـﺎل ﺃﻓﻌﺎﻟﻬـﺎ ‪ ،‬ﻭﺍﺘـﺴﺎﻕ ﺃﻗﻭﺍﻟﻬـﺎ ‪ ،‬ﻭﺃﻓﻌﺎﻟﻬـﺎ‬
‫ﻭﺘﻜﺎﻤل ﺃﻓﻜﺎﺭﻫﺎ ﻭﻤﺸﺎﻋﺭﻫﺎ ‪ ،‬ﻭﻓﻲ ﺨﻠﻭﻫﺎ ﻤـﻥ ﺍﻷﺨﻁـﺎﺀ ﻭﺍﻟﻌﻴـﻭﺏ ﻭﺍﻟﻨﻘـﺎﺌﺹ ﻭﺍﻋﺘﺒـﺭﻭﺍ‬
‫ﻤﺎ ﺩﻭﻥ ﺫﻟﻙ ﺍﻨﺤﺭﺍﻓﺎﹰ ) ﻤﺭﺴﻲ ‪. ( 154 : 1988 ،‬‬

‫‪ -2‬ﺍﻟﻤﺤﻙ ﺍﻟﺫﺍﺘﻲ ‪:‬‬

‫ﻋﻨﺩﻤﺎ ﻴﺭﻴﺩ ﺇﻨﺴﺎﻥ ﻤﺎ ﺃﻥ ﻴﺤﻜﻡ ﻋﻠﻰ ﺴـﻠﻭﻙ ﻤـﺎ ﺒﺎﻟـﺸﺫﻭﺫ ﺃﻭ ﺍﻟـﺴﻭﻴﺔ ﻓﺈﻨـﻪ ﻴﻌـﻭﺩ‬
‫ﺇﻟﻰ ﺇﻁﺎﺭﻩ ﺍﻟﻤﺭﺠﻌﻲ )ﺤﻜﻤﻪ ﺍﻟﺸﺨﺼﻲ ( ﻭﻟـﺫﻟﻙ ﻓـﺈﻥ ﻫـﺫﺍ ﺍﻟﻤﺤـﻙ ﺫﺍﺘـﻲ ﺃﻭ ﺸﺨـﺼﻲ ‪،‬‬
‫ﻷﻨﻪ ﻴﻌﺘﻤﺩ ﻋﻠﻰ ﺍﻷﻁﺭ ﺍﻟﻤﺭﺠﻌﻴﺔ ﻟﻸﻓﺭﺍﺩ ‪ ،‬ﻭﻤﻊ ﺫﻟـﻙ ﻓﺈﻨـﻪ ﻴـﺼﻠﺢ ﻓـﻲ ﺒﻌـﺽ ﺍﻟﺤـﺎﻻﺕ‬
‫ﻜﻤﺤﻙ ﺠﻴﺩ ﻓﻲ ﺍﻟﺘﻤﻴﻴﺯ ﺒﻴﻥ ﺍﻟﺼﻭﺭ ﺍﻟﺴﻭﻴﺔ ﻭﺍﻟﺼﻭﺭ ﺍﻟﻼﺴـﻭﻴﺔ ﻤـﻥ ﺍﻟـﺴﻠﻭﻙ ‪ ،‬ﺤﻴـﺙ ﺇﻨـﻪ‬
‫ﻴﺘﻀﻤﻥ ﺠﺯﺀﺍﹰ ﻻ ﺒﺄﺱ ﺒﻪ ﻤﻥ ﺍﻟﻤﻭﻀـﻭﻋﻴﺔ ﺭﻏـﻡ ﺫﺍﺘﻴﺘـﻪ )ﻜﻔـﺎﻓﻲ ‪ . (43: 1990،‬ﻭﻴﻤﺘـﺎﺯ‬
‫ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﺫﺍﺘﻲ ﺒﺴﻬﻭﻟﺔ ﺘﻁﺒﻴﻘﻪ ﻭﺸﻴﻭﻋﻪ ﻋﻨﺩ ﻋﺎﻤـﺔ ﺍﻟﻨـﺎﺱ ‪ ،‬ﻓﻜـل ﺇﻨـﺴﺎﻥ ﻴـﺼﻑ ﺴـﻠﻭﻜﻪ‬
‫ﻭﺴﻠﻭﻙ ﻏﻴﺭﻩ ﺒﺎﻟﺴﻭﺍﺀ ﺃﻭ ﺍﻻﻨﺤـﺭﺍﻑ ﺒﺤـﺴﺏ ﻤـﺎ ﻴـﺭﺍﻩ ﻓـﻲ ﻀـﻭﺀ ﺇﻁـﺎﺭﻩ ﺍﻟﻤﺭﺠﻌـﻲ ‪.‬‬
‫ﻭﻴﻠﻘﻲ ﻫﺫﺍ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻟﻘﺒﻭل ﻤﻥ ﺍﻟﻤﺘﺨﺼﺼﻴﻥ ﻓﻲ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔـﺴﻴﺔ ﻷﻨـﻪ ﻴﻘـﻭﻡ ﻋﻠـﻰ ﺃﺴـﺎﺱ‬
‫ﻤﺴﺌﻭﻟﻴﺔ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺃﻓﻌﺎﻟﻪ ‪ ،‬ﻭﺇﺭﺍﺩﺘـﻪ ﻓـﻲ ﺍﺨﺘﻴـﺎﺭ ﺍﻟـﺴﻠﻭﻙ ﺍﻟـﺫﻱ ﻴﺤﻘـﻕ ﻟـﻪ ﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﺍﻟﺸﺨﺼﻲ ﻭﺘﻜﺎﻤل ﺍﻟﺸﺨـﺼﻴﺔ ﻭﻫﻤـﺎ ﻤﺤﻜـﺎﻥ ﺠﻴـﺩﺍﻥ ﻟﻠﺤﻜـﻡ ﻋﻠـﻰ ﺍﻟـﺴﻠﻭﻙ ﺒﺎﻟـﺴﻭﻴﺔ ﺃﻭ‬
‫ﺍﻻﻨﺤﺭﺍﻑ )ﻤﺭﺴﻲ ‪. ( 156 : 1988 ،‬‬

‫‪ ‬‬
‫‪40‬‬
 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫‪ -3‬ﺍﻟﻤﺤﻙ ﺍﻹﺤﺼﺎﺌﻲ ‪:‬‬

‫ﺍﻟﻨﻅﺭﺓ ﺍﻹﺤﺼﺎﺌﻴﺔ ﻨﻅﺭﺓ ﻤﻭﻀﻭﻋﻴﺔ ﻓﻬﻲ ﻻ ﺘﺼﺩﺭ ﺃﺤﻜﺎﻤﺎﹰ ﻗﻴﻤﻴﺔ ﻋﻥ ﺍﻟﺴﻭﺍﺀ ﺃﻭ ﺍﻟﺸﺫﻭﺫ‬
‫ﻓﻼ ﺘﻨﻅﺭ ﺇﻟﻰ ﻤﺎ ﻫﻭ ﻤﻜﺭﻭﻩ ﺃﻭ ﻤﺎ ﻫﻭ ﻤﺤﺒﻭﺏ ‪ ،‬ﺇﻨﻤﺎ ﺘﻌﻁﻲ ﺃﻫﻤﻴﺔ ﺍﻟﺘﺩﺭﺝ ﻭﺍﻟﻨﺴﺒﻴﺔ ﻓﻲ ﺍﻟﺩﺭﺠـﺔ‬
‫ﻓﺎﻟﺸﺨﺹ ﺍﻟﺴﻭﻱ ﻫﻭ ﻤﻥ ﻻ ﻴﻨﺤﺭﻑ ﻜﺜﻴﺭﺍﹰ ﻋﻥ ﺍﻟﻤﺘﻭﺴﻁ ﺃﻭ ﻫﻭ ﺍﻟﻤﺘﻭﺴﻁ ‪ ،‬ﻭﺍﻟﻤﻨﺤﺭﻑ ﻫﻭ ﻤـﻥ‬
‫ﻴﺒﻌﺩ ﻋﻥ ﺍﻟﻤﺘﻭﺴﻁ ﺃﻭ ﺍﻟﺸﺎﺌﻊ…)ﻋﻭﺽ‪ .(66: 1996،‬ﻭﻴﻌﺘﺒﺭ ﻜﻔﺎﻓﻲ ﺃﻥ ﺍﻟﻤﺤﻙ ﺍﻹﺤﺼﺎﺌﻲ ﻴﻜﺎﺩ‬
‫ﺃﻥ ﻴﻜﻭﻥ ﺍﻟﺼﻴﺎﻏﺔ ﺍﻟﺭﻗﻤﻴﺔ ﻟﻤﺎ ﻫﻭ ﺴﺎﺌﺩ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻴﻌﺘﻤﺩ ﺍﻟﻤﺤﻙ ﺍﻹﺤـﺼﺎﺌﻲ ﻋﻠـﻰ ﺩﺭﺠـﺔ‬
‫ﺘﻜﺭﺍﺭ ﺍﻟﺴﻠﻭﻙ ﻭﺸﻴﻭﻋﻪ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍﻟﺠﻤﺎﻋﺔ ‪ ،‬ﻓﺎﻟﺴﻠﻭﻙ ﺍﻟﺫﻱ ﻴﺼﺩﺭ ﻤﻥ ﺃﻜﺒـﺭ ﻤﺠﻤﻭﻋـﺔ ﻤـﻥ‬
‫ﺍﻷﻓﺭﺍﺩ ﻴﻜﻭﻥ ﺴﻠﻭﻜﺎﹰ ﺴﻭﻴﺎﹰ ﺃﻤﺎ ﺍﻟﺴﻠﻭﻙ ﺍﻟﺫﻱ ﻴﺼﺩﺭ ﻤﻥ ﺠﺎﻨﺏ ﺃﻓﺭﺍﺩ ﻗﻠﻴﻠﻴﻥ ﻓﻬﻭ ﺴﻠﻭﻙ ﻏﻴﺭ ﺴﻭﻱ‬
‫)ﻜﻔﺎﻓﻲ ‪ ( 44 : 1990،‬ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺍﻟﻤﺤﻙ ﺍﻹﺤﺼﺎﺌﻲ ﻏﻴﺭ ﺩﻗﻴﻕ ﻓﺭﻏﻡ ﺃﻨﻪ ﻴﻌﻁﻲ ﺩﻻﻻﺕ‬
‫ﺭﻗﻤﻴﺔ ﺇﻻ ﺃﻨﻪ ﻻ ﻴﻌﻁﻲ ﺘﻔﺴﻴﺭﺍﹰ ﻟﺩﻻﻻﺕ ﺃﺨﻼﻗﻴﺔ ﺃﻭ ﺍﺠﺘﻤﺎﻋﻴﺔ ‪ .‬ﻓﺘﻜﺭﺍﺭ ﺍﻟـﺴﻠﻭﻙ ﻻ ﻴﻌﻨـﻲ ﺃﻨـﻪ‬
‫ﻤﻌﻴﺎﺭ ﻭﻗﺩ ﻻ ﻴﻜﻭﻥ ﺍﻟﻤﺘﻭﺴﻁ ﻫﻭ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻷﻗﺭﺏ ﻟﻠﺼﺤﺔ‪ .‬ﻭﻗﺩ ﻴﻜﻭﻥ ﺍﻟﻘﻠﻴل ﻫـﻭ ﺍﻷﻗـﺭﺏ ﻓـﻲ‬
‫ﺒﻌﺽ ﺍﻟﻅﺭﻭﻑ ﻭﺫﻟﻙ ﺤﺴﺏ ﺍﻟﻭﺍﻗﻊ ﺍﻹﻴﻤﺎﻨﻲ ﻭﺍﻟﻘﻴﻤﻲ ‪.‬‬

‫‪ .4‬ﺍﻟﻤﺤﻙ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪:‬‬

‫ﻫﺫﺍ ﺍﻟﻤﻌﻴﺎﺭ‪ ،‬ﺇﻨﻤﺎ ﻫﻭ ﻤﻌﻴﺎﺭ ﻨﺴﺒﻲ ﺫﻟﻙ ﺃﻨﻪ ﻴـﺭﻯ ﺃﻥ ﺍﻟـﺸﺨﺹ ﺍﻟـﺴﻭﻱ ﻫـﻭ ﺍﻟـﺫﻱ‬
‫ﻴﺴـﺎﻴﺭ ﺴﻠﻭﻙ ﻭﻗﻴﻡ ﻭﻤﻌـﺎﻴﻴﺭ ﻭﻗـﻭﺍﻨﻴﻥ ﻤﺠﺘﻤﻌـﻪ‪ ،‬ﻭﻜﻤـﺎ ﻨﻌـﺭﻑ ﻓـﺈﻥ ﻗـﻴﻡ ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ‬
‫ﻭﻗﻭﺍﻨﻴﻨﻬﺎ ﻭﻤﻌﺎﻴﻴـﺭﻫﺎ ﺘﺨﺘﻠﻑ ﺍﺨﺘﻼﻓﺎﹰ ﻅﺎﻫﺭﺍﹰ ﺒﻌـﻀﻬﺎ ﻋـﻥ ﺒﻌـﺽ‪ ،‬ﻜﻤـﺎ ﺘﺨﺘﻠـﻑ ﺃﻫـﺩﺍﻑ‬
‫ﺍﻟﻤﺠﺘﻤﻌــﺎﺕ ﺒــل ﻭﺘﺘﻌــﺎﺭﺽ ﺃﻴــﻀـﺎﹰ )ﻋــﻭﺽ ‪ . ( 67: 1996 ،‬ﻭﻴﻘــﻭﻡ ﺍﻟﻤﺤــﻙ‬
‫ـﺎﻴﻴﺭ‬
‫ـﻕ ﻤـﻊ ﺍﻟﻤﻌـ‬
‫ـﺎﻋﻲ ‪ ،‬ﻓﺎﻟـﺴﻠﻭﻙ ﺍﻟـﺫﻱ ﻴﺘﻔـ‬
‫ـﺎﺱ ﺍﻟﻘﺒـﻭل ﺍﻻﺠﺘﻤـ‬
‫ﺍﻻﺠﺘﻤـﺎﻋﻲ ﻋﻠـﻰ ﺃﺴـ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻴﻜﻭﻥ ﺴﻠﻭﻜﺎﹰ ﺴﻭﻴﺎﹰ ﺃﻤﺎ ﺍﻟﺴﻠﻭﻙ ﺍﻟﺫﻱ ﻻ ﻴﺘﻔـﻕ ﻤـﻊ ﻫـﺫﻩ ﺍﻟﻤﻌـﺎﻴﻴﺭ ﻓﻬـﻭ ﺴـﻠﻭﻙ‬
‫ﺸﺎﺫ ﺃﻭ ﻏﻴﺭ ﺴﻭﻱ ‪ ،‬ﻭﺍﻟﻤﻌﻴـﺎﺭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻤﻔﻬﻭﻡ ﻴـﺸﻴﺭ ﺇﻟـﻰ ﻤـﺎ ﻴﻘﺒﻠـﻪ ﺍﻟﻤﺠﺘﻤـﻊ ﻤــﻥ‬
‫ﻗﻭﺍﻋﺩ ﻭﻋﺎﺩﺍﺕ ﻭﺍﺘﺠﺎﻫﺎﺕ ﻭﻗـﻴﻡ ‪ .‬ﻭﻏﻴﺭﻫـﺎ ﻤـﻥ ﺍﻟﻌﻭﺍﻤـل ﺍﻟﺘـﻲ ﺘﺤـﺩﺩ ﺴـﻠﻭﻙ ﺍﻷﻓـﺭﺍﺩ‬
‫)ﻜﻔﺎﻓﻲ‪.(48: 1990،‬‬

‫ﻭﻗﺩ ﻭﺠﻬﺕ ﺍﻨﺘﻘﺎﺩﺍﺕ ﻟﻠﻤﺤﻙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺫﻟـﻙ ﺃﻥ ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ ﺘﺨﺘﻠـﻑ ﻓﻴﻤـﺎ ﺒﻴﻨﻬـﺎ‬
‫ﻓﻲ ﺍﻟﻘﻴﻡ ﻭﺍﻻﺘﺠﺎﻫﺎﺕ‪ ،‬ﻓﻬﻨﺎﻙ ﻤﺴﻠﻜﻴﺎﺕ ﺍﺠﺘﻤﺎﻋﻴـﺔ ﺸـﺎﺫﺓ ﻓـﻲ ﻨﻅﺭﻨـﺎ ﻨﺤـﻥ ﺍﻟﻤـﺴﻠﻤﻴﻥ‪ ،‬ﺇﻻ‬
‫ﺃﻨﻬﺎ ﻤﻘﺒﻭﻟﺔ ﻋﻨﺩ ﺍﻵﺨـﺭﻴﻥ ‪ .‬ﻭﺘﺘﺒـﺎﻴﻥ ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ ﻓﻴﻤـﺎ ﺒﻴﻨﻬـﺎ ﻓـﻲ ﺃﻤﻭﺭﻫـﺎ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺍﻟﻌﻘﺎﺌﺩﻴﺔ ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﺨﺘﻠـﻑ ﻓـﻲ ﺍﻟﺤﻜـﻡ ﻋﻠـﻰ ﺍﻟـﺴﻠﻭﻜﻴﺎﺕ ﻓﻴﻬـﺎ ﻜـل ﺤـﺴﺏ ﻤﺭﺠﻌﻴﺘـﻪ‬
‫ﻭﻋﻘﺎﺌﺩﻩ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫‪ -5‬ﺍﻟﻤﺤﻙ ﺍﻹﺴﻼﻤﻲ ‪:‬‬

‫ـﺭ‬
‫ـﻪ ﺨﻴـ‬
‫ـﺎ ﻓﻴـ‬
‫ـل ﻤـ‬
‫ـﺤﺎﹰ ﻟﻜـ‬
‫ـﺼﻭﺭﺍﹰ ﻭﺍﻀـ‬
‫ـﺴﺎﻥ ﺘـ‬
‫ـﻲ ﺍﻹﻨـ‬
‫ـﻼﻡ ﻟﻴﻌﻁـ‬
‫ـﺎﺀ ﺍﻹﺴـ‬
‫ـﺩ ﺠـ‬
‫ﻟﻘـ‬
‫ﻓﻴﺘﺒﻌﻪ ‪ ،‬ﻭﻜل ﻤـﺎ ﻓﻴـﻪ ﺸـﺭ ﻓﻴﺒﺘﻌـﺩ ﻋﻨـﻪ ‪ ،‬ﻭﺫﻟـﻙ ﻟـﺼﺎﻟﺤﻪ ﻓـﻲ ﺍﻟـﺩﻨﻴﺎ ﻭﺍﻵﺨـﺭﺓ ﻷﻥ‬
‫ﺍﷲ ﻋﺯ ﻭﺠل ﻴﻌﺭﻑ ﻤـﺎ ﻓﻴـﻪ ﺨﻴـﺭ ﻭﺭﺸـﺎﺩ ﻟﻺﻨـﺴﺎﻥ ﻭﻴﻌـﺭﻑ ﻤـﺎ ﻓﻴـﻪ ﺸـﺭ ﻭﻓـﺴﺎﺩ‬
‫ﻟﻪ ‪ .‬ﻭﻴﺸﻴﺭ ﻤﺭﺴﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﻤﻌﻴﺎﺭ ﺍﻹﺴﻼﻤﻲ ﻴﺘﻤﻴﺯ ﺒﻌﺩﺓ ﻤﻴﺯﺍﺕ ﻤﻨﻬﺎ ‪:‬‬

‫ـﺴﻠﻴﻡ‬
‫ـﻪ ﺍﻟـ‬
‫ـﺩﺭﻜﻬﺎ ﻋﻘﻠـ‬
‫ـﺭﺓ ‪ ،‬ﻭﻴـ‬
‫ـﺭﺓ ﺍﻹﻨـﺴﺎﻥ ﺍﻟﺨﻴـ‬
‫ـﺏ ﻓﻁـ‬
‫ـﺩ ﺘﻨﺎﺴـ‬
‫ـﻰ ﻗﻭﺍﻋـ‬
‫ﻗﻴﺎﻤـﻪ ﻋﻠـ‬ ‫ﺃ‪.‬‬
‫ﻓﻘــﺩ ﺭﺒــﻁ ﺍﻟﻤﻌﻴــﺎﺭ ﺍﻹﺴــﻼﻤﻲ ﺍﻟــﺴﻠﻭﻙ ﺍﻟــﺴﻭﻱ ﺒﺎﻟﻔﻌــل ﺍﻟﺤــﺴﻥ ‪ ،‬ﻭﺍﻟــﺴﻠﻭﻙ‬
‫ـﻭﻨﻴﻥ‬
‫ـﻪ ﻤﺭﻫـ‬
‫ـل ﺃﻭ ﻗﺒﺤـ‬
‫ـﺴﻥ ﺍﻟﻔﻌـ‬
‫ـل ﺤـ‬
‫ـﻴﺢ ‪ ،‬ﻭﺠﻌـ‬
‫ـﺴﻲﺀ ﺃﻭ ﺍﻟﻘﺒـ‬
‫ـل ﺍﻟـ‬
‫ـﺭﻑ ﺒﺎﻟﻔﻌـ‬
‫ﺍﻟﻤﻨﺤـ‬
‫ـﺎ ﺤــﺴﻨﻪ ﺍﷲ‬
‫ـﺔ ﻓﺎﻟﺤــﺴﻥ ﻤـ‬
‫ـﺭﺩ ﺃﻭ ﺭﻀــﺎ ﺍﻟﺠﻤﺎﻋـ‬
‫ـﻪ ‪ ،‬ﻻ ﺒﻬــﻭﻯ ﺍﻟﻔـ‬
‫ـﻡ ﺍﷲ ﻓﻴـ‬
‫ﺒﺤﻜـ‬
‫ﻭﺍﻟﻘﺒﻴﺢ ﻤﺎ ﻗﺒﺤﻪ ﺍﷲ ‪.‬‬

‫ﺘﻘﺩﻴﻤــﻪ ﻗﻭﺍﻋــﺩ ﻟﻠــﺴﻠﻭﻙ ﺜﺎﺒﺘــﺔ ﻻ ﺘﺨﺘﻠــﻑ ﺒــﺎﺨﺘﻼﻑ ﺍﻟﺯﻤــﺎﻥ ﺃﻭ ﺍﻟﻤﻜــﺎﻥ ‪،‬‬ ‫ﺏ‪.‬‬
‫ﻤﻭﻀــﻭﻋﻴﺔ ﻻ ﺘﺘــﺄﺜﺭ ﺒﺘﻐﻴــﺭ ﺍﻷﻓــﺭﺍﺩ ﺃﻭ ﺍﻟﻤﺠﺘﻤﻌــﺎﺕ ‪ ،‬ﻭﺠﻌــل ﺘــﺸﺭﻴﻊ ﺍﻟﺤــﻼل‬
‫ﻭﺍﻟﺤﺭﺍﻡ ﻤﻥ ﺴﻠﻁﺔ ﺍﷲ ﻋﺯ ﻭﺠل ﻭﺤﺩﻩ‪.‬‬

‫ـﺼﺎﺌﻴﺔ ‪ ،‬ﻭﺨﻠــﺼﻬﺎ ﻤــﻥ‬

‫ـﺎﻴﻴﺭ ﺍﻟﺫﺍﺘﻴــﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴــﺔ ﻭﺍﻹﺤـ‬
‫ــ‪ .‬ﺠﻤــﻊ ﻤﻴــﺯﺍﺕ ﺍﻟﻤﻌـ‬
‫ﺠـ‬
‫ﺍﻟﻬــﻭﻯ ﻭﺍﻟﺘﻌــﺼﺏ ﻭﺍﻟﻔــﺴﺎﺩ ﻭﺍﻟﺘﺤﻴــﺯ ﻭﺍﻟﻤــﺭﺽ ‪ ،‬ﺍﻟﺘــﻲ ﻗــﺩ ﺘــﺼﻴﺏ ﺍﻟﻔــﺭﺩ‬
‫ﻭﺍﻟﺠﻤﺎﻋﺔ ‪ ،‬ﻓﻘـﺩ ﺠﻌـل ﺍﻹﺴـﻼﻡ ﺍﻟﻔـﺭﺩ ﺍﻟﻤـﺴﻠﻡ ﺤﻜﻤـﺎﹰ ﻋﻠـﻰ ﺴـﻠﻭﻜﻴﺎﺘﻪ ﺍﻹﺭﺍﺩﻴـﺔ‬
‫ـﻭل‬
‫ـﻪ ﻟﻘـ‬
‫ـﻰ ﺃﻓﻌﺎﻟـ‬
‫ـﻡ ﻋﻠـ‬
‫ـﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺤﻜـ‬
‫ـﻪ ﺫﺍﺘﻴ ـﺎﹰ ﻴـ‬
‫ـﻰ ﺃﻨـ‬
‫ـﺎ ‪ ،‬ﺒﻤﻌﻨـ‬
‫ـﺎ ﻭﺒﺎﻁﻨﻬـ‬
‫ﻅﺎﻫﺭﻫـ‬
‫ﺍﻟﻨﺒﻲ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ ﻷﺤـﺩ ﺍﻟـﺼﺤﺎﺒﺔ ﺍﻟـﺫﻱ ﺠـﺎﺀ ﻴـﺴﺘﻔﺘﻴﻪ ﻋـﻥ ﺍﻟﺒـﺭ ‪،‬‬
‫ﻓﻘﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟـﺴﻼﻡ " ﺠﺌـﺕ ﺘـﺴﺄل ﻋـﻥ ﺍﻟﺒـﺭ ‪ ،‬ﺍﺴـﺘﻔﺕ ﻗﻠﺒـﻙ ‪ ،‬ﺍﻟﺒـﺭ ﻤـﺎ‬
‫ﺍﻁﻤﺄﻨﺕ ﺇﻟﻴﻪ ﺍﻟـﻨﻔﺱ ﻭﺍﻁﻤـﺄﻥ ﺇﻟﻴـﻪ ﺍﻟﻘﻠـﺏ ﻭﺍﻹﺜـﻡ ﻤـﺎ ﺤـﺎﻙ ﻓـﻲ ﺍﻟـﻨﻔﺱ ﻭﺘـﺭﺩﺩ‬
‫ﻓﻲ ﺍﻟﻘﻠﺏ ﻭﺇﻥ ﺃﻓﺘﺎﻙ ﺍﻟﻨﺎﺱ ﻭﺃﻓﺘﻭﻙ "‬

‫ﻭﺠﻌل ﺍﻟﺘﻘﺒـل ﺍﻻﺠﺘﻤـﺎﻋﻲ ﻤﺤﻜـﺎﹰ ﻟﻠـﺴﻠﻭﻙ‪ ،‬ﻓﺎﻟـﺴﻠﻭﻙ ﺍﻟـﺴﻭﻱ ﻫـﻭ ﺍﻟـﺫﻱ ﻴﺘﻔـﻕ‬
‫ــﺎﺭﺽ‬
‫ــﺘﻲ ﻻ ﺘﺘﻌـ‬
‫ــﺭﺍﻓﻪ ﺍﻟـ‬
‫ــﺩﻩ ﻭﺃﻋـ‬
‫ـﻪ ﻭﺘﻘﺎﻟﻴـ‬
‫ـﻼﻤﻲ ﻭﻋﺎﺩﺍﺘـ‬
‫ـﻊ ﺍﻹﺴـ‬
‫ـﻴﻡ ﺍﻟﻤﺠﺘﻤـ‬
‫ـﻊ ﻗـ‬
‫ﻤـ‬
‫ﻤـﻊ ﺤﻜﻡ ﺍﷲ ﻋﺯ ﻭﺠل‪ ).‬ﻤﺭﺴﻲ‪( 168 :1988،‬‬

‫ﻭﻴــﺭﻯ ﺍﻟﺒﺎﺤــﺙ ﺃﻥ ﺍﻹﺴــﻼﻡ ﻫــﻭ ﺍﻟﻤﻴــﺯﺍﻥ ﺍﻟﺤﻘﻴﻘــﻲ ﻟﻠــﺴﻠﻭﻙ ﺍﻹﻨــﺴﺎﻨﻲ‪،‬‬

‫ﻷﻨﻪ ﻴﻘـﻭﻡ ﻋﻠـﻰ ﻤـﺎ ﻓﻴـﻪ ﻤـﺼﻠﺤﺔ ﺍﻟﻔـﺭﺩ ﻭﺍﻟﺠﻤﺎﻋـﺔ ﻓـﻀﻼﹰ ﻋـﻥ ﺭﻀـﺎ ﺍﷲ ﻋـﺯ‬
‫ﻭﺠل ‪ .‬ﻓﺎﻹﺴـﻼﻡ ﺠـﺎﺀ ﻟﻴﺠﻌـل ﺍﻹﻨـﺴﺎﻥ ﻴﺘﻭﺍﻓـﻕ ﻤـﻊ ﻨـﻭﺍﻤﻴﺱ ﺍﻟﻜـﻭﻥ ﺍﻟﺘـﻲ ﺘـﺴﺒﺢ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ـﻭﺍﺯﻥ ﻭﺃﻱ‬
‫ـﺎﻡ ﻭﺘـ‬
‫ـﺔ ﺒﺎﻨﺘﻅـ‬
‫ـﺔ ﺩﺍﺌﺒـ‬
‫ـﻲ ﺤﺭﻜـ‬
‫ـﻪ ﻓـ‬
‫ـﺭﻙ ﻟـ‬
‫ـﻪ ‪ ،‬ﻭﺘﺘﺤـ‬
‫ـﻀﻊ ﻟـ‬
‫ـﺩﻩ ‪ ،‬ﻭﺘﺨـ‬
‫ﺒﺤﻤـ‬
‫ﺨﻠل ﻓﻴﻬﺎ ﻗـﺩ ﻴـﺅﺩﻱ ﺇﻟـﻰ ﺍﻟـﺩﻤﺎﺭ‪ .‬ﻓﻜـﺫﻟﻙ ﺍﻹﻨـﺴﺎﻥ ﺃﻱ ﺨﻠـل ﻓـﻲ ﺴـﻠﻭﻜﻪ ﺍﻟﺘـﻭﺍﻓﻘﻲ‬
‫ﻤﻊ ﻨﻅـﺎﻡ ﺍﻟﻜـﻭﻥ ﺍﻹﻟﻬـﻲ ﻗـﺩ ﻴـﺅﺩﻱ ﺒـﻪ ﺇﻟـﻰ ﺍﻟﻬـﻼﻙ ﻭﺍﻟﻼﺴـﻭﺍﺀ‪ .‬ﻭﺃﻤـﺎ ﺍﺴـﺘﻘﺎﻤﺘﻪ‬
‫ﻜﻤــﺎ ﺃﺭﺍﺩ ﺍﻟــﻪ ﻭﻓﻘــﺎﹰ ﻟﻠﻨــﺎﻤﻭﺱ ﺍﻟﻜــﻭﻨﻲ ﻓﻬــﺫﺍ ﺩﻟﻴــل ﻋﻠــﻰ ﺍﻟﺘﻨــﺎﻏﻡ ﻭﺍﻟﺘﻨﺎﺴــﻕ‬
‫ﻭﺍﻟﺘﻭﺍﻓﻕ‪.‬‬

‫ﻤﻥ ﻤﺠﻤل ﺍﻟﻤﺤﻜﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻥ ﻟﻴﺱ ﻤﺠﺭﺩ ﻤﺎ ﻴـﺅﻤﻥ ﺒـﻪ‬
‫ﺫﺍﺘﻴﺎﹰ ﺃﻭ ﻤﺤﺼﻠﺔ ﻟﻠﻤﺜل ﺍﻟﻌﻠﻴﺎ ﻓﻘﻁ ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻟﻴﺱ ﻤﺠﺭﺩ ﻗﻴﻤﺔ ﺭﻗﻤﻴﺔ ﺃﻭ ﺇﺤﺼﺎﺌﻴﺔ ﺘﻌﻁـﻰ ﻷﺩﺍﺌـﻪ‬
‫ﺤﺘﻰ ﺘﺤﻜﻡ ﻋﻠﻴﻪ ﺒﺎﻟﺘﻭﺍﻓﻕ ﺃﻭ ﻋﻜﺴﻪ ‪ ،‬ﻭﺇﻨﻤﺎ ﻤﻴﺯﺍﻥ ﻤﻥ ﺍﻟﻤﻌﺎﻴﻴﺭ ﻭﺍﻟﻤﺜل ﺍﻟﻌﻠﻴﺎ ﺍﻟﻭﺍﻗﻌﻴﺔ ﺍﻟﺘﻲ ﻴﺅﻤﻥ‬
‫ﺒﻬﺎ ﺍﻟﻔﺭﺩ ﺫﺍﺘﻴﺎﹰ ﺤﺴﺏ ﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﻋﺯ ﻭﺠل ﻭﻴﺴﺘﻁﻴﻊ ﺘﻁﺒﻴﻘﻬﺎ ‪ ،‬ﻓـﺎﻟﻤﻴﺯﺍﻥ ﺍﻟﺤﻘﻴﻘـﻲ ﻭﺍﻟﻤﺤـﻙ‬
‫ﺍﻷﺴﺎﺴﻲ ﻟﻠﺸﺨﺼﻴﺔ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﻫﻭ ﺍﻟﻤﻴﺯﺍﻥ ﺍﻟﺫﻱ ﻭﻀﻌﻪ ﺍﷲ ﻟﻺﻨﺴﺎﻥ ﺤﺘﻰ ﻴﻘﻴﻡ ﺴﻠﻭﻜﻪ " ﻭﺃﻗﻴﻤـﻮﺍ‬
‫ﺍﻟﻮﺯﻥ ﺑﺎﻟﻘﺴﻂ ﻭﻻ ﲣﺴﺮﻭﺍ ﺍﳌﻴﺰﺍﻥ " ) ﺍﻟﺭﺤﻤﻥ ‪ ، (9 :‬ﻭﺨﺴﺭﺍﻥ ﺍﻟﻤﻴﺯﺍﻥ ﺒﺎﻟﺯﻴﺎﺩﺓ ﻭﺍﻟﻨﻘـﺼﺎﻥ ﻓﻴـﻪ‬
‫ﻋﻠﻰ ﺤﺩﺍ ﺴﻭﺍﺀ‪ .‬ﺃﻤﺎ ﺍﻟﻭﺴﻁﻴﺔ ﻭﺍﻻﻋﺘﺩﺍل ﻭﺍﻟﻘﺴﻁ ﻓﻬﻭ ﺍﻟﺴﻠﻭﻙ ﺍﻟﻤﺤﻤﻭﺩ ﺍﻟﺫﻱ ﺃﺭﺍﺩﻩ ﺍﷲ ﻟﻺﻨـﺴﺎﻥ‬
‫ﻓﻲ ﻜﺎﻓﺔ ﺃﻓﻌﺎﻟﻪ ﻭﻋﺒﺎﺩﺘﻪ‪.‬‬

‫ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺅﺜﺭﺓ ﻓﻴﻪ ‪:‬‬

‫ﻴﺭﺘﺒﻁ ﺍﻟﺘﻭﺍﻓﻕ ﺍﺭﺘﺒﺎﻁﺎﹰ ﻭﺜﻴﻘﺎﹰ ﺒﺘﺤﻘﻕ ﺤﺎﺠﺎﺕ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﺒﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﻨﻔـﺴﻴﺔ‬
‫ﻋﻠﻰ ﺤﺩ ﺴﻭﺍﺀ ‪ ،‬ﻓﺈﺫﺍ ﻤﺎ ﻁﺭﺃ ﻤﺎ ﻴﻤﻨﻊ ﺘﺤﻘﻴﻕ ﺍﻹﻨﺴﺎﻥ ﻟﺤﺎﺠﺎﺘﻪ ﻫﺫﻩ ﻓﻘﺩ ﻴﻨـﺸﺄ ﻋﻨـﻪ ﺍﻀـﻁﺭﺍﺏ‬
‫ﻭﺘﻭﺘﺭ ﻭﺴﻭﺀ ﺘﻭﺍﻓﻕ ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻓﺈﻥ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﻴﺭﺠﻌﻭﻥ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓـﻕ ﺇﻟـﻰ ﻋـﺩﺓ‬
‫ﻋﻭﺍﻤل ﻤﻨﻬﺎ‪:‬‬

‫‪ -1‬ﻋﺩﻡ ﺇﺸﺒﺎﻉ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺠﺴﻤﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ‪:‬‬

‫ﺫﻟﻙ‪ ،‬ﻷﻥ ﻋﺩﻡ ﺇﺸﺒﺎﻉ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺠﺴﻤﻴﺔ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﺨـﺘﻼل ﺘـﻭﺍﺯﻥ ﺍﻟﻜـﺎﺌﻥ‬
‫ﺍﻟﺤﻲ‪ ،‬ﻤﻤﺎ ﻴﺩﻓﻊ ﺍﻟﻜﺎﺌﻥ ﺇﻟﻰ ﻤﺤﺎﻭﻟﺔ ﺍﺴﺘﻌﺎﺩﺓ ﺍﺘﺯﺍﻨﻪ ﺜﺎﻨﻴﺔ ‪ ،‬ﻓﺈﺫﺍ ﺘﺤﻘﻕ ﻟﻪ ﺫﻟﻙ ﺤﻘﻕ ﺘﻭﺍﺯﻨﺎﹰ ﺃﻓﻀل‬
‫‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﻟﻡ ﻴﻨﺠﺢ ﻓﻴﻅل ﺍﻟﺘﻔﻜﻙ ﻭﺍﻟﺘﻭﺘﺭ ﺒـﺎﻗﻴﻴﻥ ) ﺍﻟـﺩﺭﻴﻨﻲ‪ .( 439 : 1983،‬ﻭﻴﻘـﺴﻡ ﻋﺒـﺎﺱ‬
‫ﻋﻭﺽ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺘﻲ ﻴﺴﻌﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻟﺘﺤﻘﻴﻘﻬﺎ ﺇﻟﻰ ‪:‬‬

‫ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻁﻌﺎﻡ ﻭﺍﻟﻤﺎﺀ ﻭﺍﻷﻜﺴﺠﻴﻥ ‪ ،‬ﻭﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻹﺨﺭﺍﺝ ﻭﺍﻟﺤﺎﺠﺔ ﺇﻟـﻰ ﺍﻟﻤﺤﺎﻓﻅـﺔ‬ ‫ﺃ‪.‬‬
‫ﻋﻠﻰ ﺩﺭﺠﺔ ﺤﺭﺍﺭﺓ ﺍﻟﺠﺴﻡ ‪ ،‬ﻭﻭﻗﺎﻴﺘﻪ ﻤﻥ ﺃﺨﻁﺎﺭ ﺍﻟﺒﻴﺌﺔ ‪ ،‬ﺃﻤﺎ ﺍﻟﺩﺍﻓﻊ ﺍﻟﺠﻨﺴﻲ ﻭﺩﺍﻓﻊ ﺍﻷﻤﻭﻤﺔ ‪،‬‬
‫ﻓﻬﻲ ﺤﺎﺠﺎﺕ ﺘﻜﻔل ﺒﻘﺎﺀ ﺍﻟﻨﻭﻉ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﻤﻜﺘﺴﺒﺔ ‪ :‬ﻭﻫﻲ ﺩﻭﺍﻓﻊ ﺜﺎﻨﻭﻴﺔ ﻓﻴﻜﺘﺴﺒﻬﺎ ﺍﻟﻔﺭﺩ ﺨﻼل ﻋﻤﻠﻴﺔ ﺍﻟﺘﻁﺒﻴـﻊ ﺍﻻﺠﺘﻤـﺎﻋﻲ‬ ‫ﺏ‪.‬‬
‫ﻭﻫـﺫﻩ ﺍﻟﺩﻭﺍﻓـﻊ ﺘﺴـﺎﻋـﺩ ﻋﻠﻰ ﺍﺴﺘﻤﺭﺍﺭ ﺍﻟﻌـﻼﻗﺎﺕ ﺍﻹﻨـﺴﺎﻨﻴـﺔ ﻭﺍﻻﺠﺘﻤــﺎﻋﻴﺔ ‪ ،‬ﺃﻥ‬
‫ﻋـﺩﻡ ﺇﺸﺒﺎﻋﻬـﺎ ﻴـﺅﺩﻱ ﺇﻟـﻰ ﺍﻟﺸﻌـﻭﺭ ﺒﺎﻟﻘﻠـﻕ ﻭﺍﻻﻏﺘــﺭﺍﺏ ﻭﺍﻟﺘﻌــﺎﺴﺔ ﻭﻓﻘــﺩﺍﻥ‬
‫ﺍﻷﻤﻥ ‪) .‬ﻋﻭﺽ‪.(56: 1996 ،‬‬

‫‪ -2‬ﺍﻟﻀﻐﻭﻁ ﺍﻟﺒﻴﺌﻴﺔ ﻭﺍﻷﺯﻤﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪:‬‬

‫ﻴﺘﻔﻕ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﻋﻠﻰ ﺃﻥ ﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﻤﺅﻟﻤـﺔ ﺍﻟﺘـﻲ ﻴﺘﻌـﺭﺽ ﻟﻬـﺎ ﺍﻹﻨـﺴﺎﻥ ﻓـﻲ‬
‫ﺍﻟﻁﻔﻭﻟﺔ ﻤﺴﺌﻭﻟﺔ ﻋـﻥ ﺘﻨﻤﻴـﺔ ﺍﻟﻌﻭﺍﻤـل ﺍﻟﻤﻬﻨﻴـﺔ ﻟﻼﻨﺤﺭﺍﻓـﺎﺕ ﺍﻟﻨﻔـﺴﻴﺔ ‪ ،‬ﻓﻔﺭﻭﻴـﺩ ﻴﺭﺠـﻊ‬
‫ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﻨﻔـﺴﻴﺔ ﻓـﻲ ﺍﻟﺭﺸـﺩ ﺇﻟـﻰ ﺍﻟـﺼﺭﺍﻋﺎﺕ ﺍﻟﺘـﻲ ﻟـﻡ ﺘﺤـل ﻓـﻲ ﺍﻟﻁﻔﻭﻟـﺔ ‪،‬‬
‫ﻭﺍﻟﻔﺭﻭﻴﺩﻴﻭﻥ ﺍﻟﺠﺩﺩ ﻴﻌﺘﺒﺭﻭﻥ ﺍﻀﻁﺭﺍﺏ ﻋﻼﻗﺔ ﺍﻟﻁﻔـل ﺒﻭﺍﻟﺩﻴـﻪ ﻓـﻲ ﻤﺭﺤﻠـﺔ ﺍﻟﻁﻔﻭﻟـﺔ ﻤـﻥ‬
‫ﺃﻫﻡ ﻋﻭﺍﻤل ﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻨﻔـﺴﻴﺔ ‪ ،‬ﺃﻤـﺎ ﺃﺼـﺤﺎﺏ ﺍﻟﻤﺩﺭﺴـﺔ ﺍﻟـﺴﻠﻭﻜﻴﺔ ﻓﻴـﺫﻫﺒﻭﻥ ﺇﻟـﻰ ﺃﻥ‬
‫ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓـﺎﺕ ﺍﻟـﺴﻠﻭﻜﻴﺔ ‪ ،‬ﺴـﻠﻭﻜﻴﺎﺕ ﻤﺘﻌﻠﻤـﺔ ﻷﺨﻁـﺎﺀ ﻓـﻲ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﺨﺎﺼﺔ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﻁﻔﻭﻟﺔ ) ﻤﺭﺴﻲ ‪. ( 238 : 1988 ،‬‬

‫ﻓﺎﻟﺘﻭﺍﻓﻕ ﻤﺭﻫﻭﻥ ﺒﺎﻟﺨﺒﺭﺍﺕ ﺍﻟﺴﺎﺭﺓ ﺃﻭ ﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﻤﺅﻟﻤﺔ ﻓﻲ ﺍﻟﻁﻔﻭﻟﺔ‪ ،‬ﻭﻓﻲ ﺃﻱ ﻤﺭﺤﻠـﺔ‬

‫ﻋﻤﺭﻴﺔ ‪ ،‬ﻓﻌﻨﺩﻤﺎ ﻴﻤﺭ ﺍﻹﻨﺴﺎﻥ ﺒﺄﺯﻤﺎﺕ ﺸﺩﻴﺩﺓ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺍﻗﺘـﺼﺎﺩﻴﺔ ) ﻤﺎﻟﻴـﺔ ( ﺃﻭ ﺍﺠﺘﻤﺎﻋﻴـﺔ‬
‫) ﻁﻼﻕ ‪ -‬ﻭﻓﺎﺓ ‪ -‬ﺍﻨﻔﺼﺎل (‪ ،‬ﻓﺈﻥ ﺫﻟﻙ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻻﻀـﻁﺭﺍﺏ ﻭﺍﻟﺘـﻭﺘﺭ ﻭﺍﻟﻘﻠـﻕ ‪ .‬ﻜﻤـﺎ ﺃﻥ‬
‫ﺍﻟﺤﺭﻭﺏ ﻭﻤﺸﺎﻫﺩﺓ ﻤﻅﺎﻫﺭ ﺍﻟﻌﻨﻑ ﻭﺍﻟﻘﺘل ﺇﺤﺩﻯ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺘﻲ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻀـﻁﺭﺍﺏ ﺍﻟـﺴﻠﻭﻙ ‪،‬‬
‫ﻭﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺃﺜﺒﺘﺕ ﺫﻟﻙ ‪.‬‬

‫‪ -3‬ﺍﻹﻋﺎﻗﺎﺕ ﺍﻟﺠﺴﻤﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ‪:‬‬

‫ﻓﺎﻟﻤﻅﺎﻫﺭ ﺍﻟﺠﺴﺩﻴﺔ ﺍﻟﺨﺎﺼﺔ ﺍﻟﻨﺎﺒﻴﺔ ﻋﻥ ﺍﻟﻤﺄﻟﻭﻑ ﺘﺅﺜﺭ ﻓﻲ ﻋﻤﻠﻴـﺔ ﺍﻟﺘﻭﺍﻓـﻕ ‪ ،‬ﻓﺎﻟﻘـﺼﺭ‬
‫ﺍﻟﻤﻔﺭﻁ ﺃﻭ ﺍﻟﺒﺩﺍﻨﺔ ﺍﻟﺯﺍﺌﺩﺓ ﻟﻴﺱ ﻤﻤﺎ ﻴﺅﺜﺭﻩ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻗﺩ ﻴﻜﻭﻥ ﺫﻟﻙ ﻤﺼﺩﺭ ﻓـﺸل ﻓـﻲ ﻤﻨﺎﻓـﺴﺔ‬
‫ﺍﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻴﻜﻭﻥ ﻓﻲ ﺫﻟﻙ ﺇﻤﻜﺎﻥ ﺸﻌﻭﺭ ﺒﺎﻟﻨﻘﺹ ﻭﺇﺜﺎﺭﺓ ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ‪ ،‬ﻭﻤﺜل ﺫﻟﻙ‬
‫ﻭﺠﻭﺩ ﺇﻋﺎﻗﺔ ﻓﻲ ﺍﻟﻅﻬﺭ ﺃﻭ ﻓﻲ ﺍﻟﺭﺠﻠﻴﻥ ﺃﻭ ﻓﻲ ﺍﻟﺒﺼﺭ ﻭﺍﻟﺴﻤﻊ ‪ ،‬ﺃﻭ ﻤﺎ ﻗﺩ ﻴﻜﻭﻥ ﻓﻲ ﻭﺠﻬﻪ ﻤـﻥ‬
‫ﻗﺒﺢ ﻭﻜﺩﻤﺎﺕ ﺘﺅﺩﻱ ﺇﻟﻰ ﺍﻀﻁﺭﺍﺒﺎﺕ ﺴـﻠﻭﻜﻴﺔ ) ﻤﻴﺎﺴـﺎ ‪ .( 27 : 1997 ،‬ﻭﻴـﺸﻴﺭ "ﺍﻟﻤﻠﻴﺠـﻲ‬
‫ﻭﺁﺨﺭﻭﻥ" ﺇﻟﻰ ﺃﻥ ﻤﻥ ﻋﻘﺒﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻘﺩﺭﺓ ﻏﻴﺭ ﺍﻟﻜﺎﻓﻴﺔ ﻷﺩﺍﺀ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺒﻜﻔﺎﻴﺔ ﺴـﻭﺍﺀ ﻜﺎﻨـﺕ‬
‫ﺠﺴﻤﻴﺔ ﺃﻭ ﻋﻘﻠﻴﺔ ﺃﻭ ﺍﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﻴﻀﺭﺏ ﺃﻤﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻙ ﻤﻨﻬﺎ ﻀﻌﻑ ﺍﻟﺼﺤﺔ ﻭﺸـﺫﻭﺫ ﺍﻟـﺸﻜل‬
‫ﻭﻗﺼﻭﺭ ﻓﻲ ﺃﺠﻬﺯﺓ ﺍﻟﺤﺱ ﻜﺎﻟﺴﻤﻊ ﺃﻭ ﺍﻟﻌﻤﻰ ﻭﻏﻴﺭﻫﺎ ‪ ،‬ﻭﻓﻲ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻘﺩﺭﺍﺕ ﺍﻟﻌﻘﻠﻴﺔ ﺍﻨﺨﻔﺎﺽ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﺫﻜﺎﺀ ﻭﺴﻭﺀ ﺍﻻﺴﺘﻌﺩﺍﺩﺍﺕ ‪ ،‬ﻭﻋﺩﻡ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ ﺃﺩﺍﺀ ﺍﻟﻌﻤل ﺍﻟﻤﺩﺭﺴﻲ ‪ ،‬ﺃﻭ ﻤﺯﺍﻭﻟﺔ ﺍﻷﻋﻤﺎل ﺍﻟﺘـﻲ‬
‫ﺘﺘﻁﻠﺏ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻟﺫﻫﻥ ) ﺍﻟﻤﻠﻴﺠﻲ ﻭﺁﺨﺭﻭﻥ ‪. ( 395 : 1971 ،‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ‪ ،‬ﺃﻥ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل ﺘﻌﺘﺒﺭ ﺃﺴﺎﺱ ﻤﺒﺎﺸﺭ ﻟﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ‪ ،‬ﻭﺇﻥ ﻜـﺎﻥ ﻫﻨـﺎﻙ‬
‫ﻋﻭﺍﻤل ﺃﺨﺭﻯ ﺇﻻ ﺃﻨﻬﺎ ﻻ ﺘﻨﻔﻙ ﺃﻥ ﺘﻜﻭﻥ ﻤﻨﺩﺭﺠﺔ ﺘﺤﺕ ﻭﺍﺤﺩﺓ ﻤﻥ ﻫﺫﻩ ﺍﻟﻌﻭﺍﻤل ‪ ،‬ﺃﻭ ﻗـﺩ ﺘﻜـﻭﻥ‬
‫ﻋﻭﺍﻤل ﻏﻴﺭ ﻤﺒﺎﺸﺭﺓ ﻤﺜل ﺍﻟﻘﻠﻕ ‪ ،‬ﻷﻥ ﺍﻟﻘﻠﻕ ﻜﺨﻭﻑ ﻤﺒﻬﻡ ﻻ ﻴﻌﺭﻑ ﻟﻪ ﺴﺒﺏ ﻤﺒﺎﺸﺭ ﻜﻌﻼﻗﺔ ﻟﺴﻭﺀ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﻗﺩ ﻴﻨﺩﺭﺝ ﺘﺤﺕ ﻭﺍﺤﺩﺓ ﻤﻥ ﺍﻟﻌﻭﺍﻤل ﺍﻟﺴﺎﺒﻘﺔ ‪ ،‬ﻷﻨﻪ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﻜﻭﻥ ﻨﺘﻴﺠﺔ ﻭﻟﻴﺱ ﺴﺒﺒﺎﹰ ﻓﻘـﺩ‬
‫ﻴﻜﻭﻥ ﻨﺘﻴﺠﺔ ﻟﻌﺩﻡ ﺇﺸﺒﺎﻉ ﺍﻹﻨﺴﺎﻥ ﺤﺎﺠﺎﺘﻪ ﺍﻷﺴﺎﺴﻴﺔ ‪ ،‬ﺃﻭ ﻗﺩ ﻴﻜـﻭﻥ ﺴـﺒﺏ ﺃﺯﻤـﺔ ﺍﺠﺘﻤﺎﻋﻴـﺔ ﺃﻭ‬
‫ﺍﻗﺘﺼﺎﺩﻴﺔ ‪ ،‬ﺃﻭ ﻋﺠﺯ ﺍﻟﻔﺭﺩ ﻋﻥ ﺘﺤﻘﻴﻕ ﺃﻫﺩﺍﻓﻪ ﻓﻬﺫﻩ ﺘﺴﺒﺏ ﺍﻟﻘﻠﻕ ﻭﺸﺭﻭﺩ ﺍﻟﺫﻫﻥ ﻭﺒﺎﻟﺘـﺎﻟﻲ ﻋـﺩﻡ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺍﻟﺒﻴﺌﺔ ﻤﻥ ﺤﻭﻟﻪ ﻭﺒﻘﺩﺭ ﻗﺩﺭﺍﺕ ﺍﻹﻨﺴﺎﻥ ﺍﻟﻌﻤﺭﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﺘﻜﻭﻥ ﻗﺩﺭﺘﻪ ﻋﻠـﻰ‬
‫ﺍﻟﻤﻭﺍﺠﻬﺔ ﻭﻟﺫﻟﻙ ﻓﺈﻥ ﺍﻷﻁﻔﺎل ﺃﻜﺜﺭ ﻋﺭﻀﺔ ﻟﻺﺼﺎﺒﺔ ﺒﺴﻭﺀ ﺍﻟﺘﻭﺍﻓـﻕ ﺇﻥ ﺃﺼﻴﺒـــﻭﺍ ﺒﺄﺤــﺩ‬
‫ﻋﻭﺍﻤل ﺴــﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﺃﻭ ﺒﻜﻠﻬﺎ ‪ ،‬ﻭﺫﻟﻙ ﺒﺴﺒـﺏ ﻋـﺩﻡ ﺍﻟﻨﻀـﺞ ﻭﻋــﺩﻡ ﺍﻟﻘـﺩﺭﺓ ﻋﻠــﻰ‬
‫ﻤﻭﺍﺠﻬﺔ ﺍﻷﺯﻤﺎﺕ ﺍﻟﺘﻲ ﺘﺼﻴﺏ ﺍﻟﻤﺤﻴﻁ ‪.‬‬

‫ﺍﻟﺤﻴل ﺍﻟﺘﻭﺍﻓﻘﻴﺔ ‪:Defense Mechanisms‬‬

‫ﻴﻌﻴﺵ ﺍﻹﻨﺴﺎﻥ ﺤﻴﺎﺘﻪ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺒﺄﻤﺎﻥ ﻭﺍﻁﻤﺌﻨﺎﻥ ﻤﺸﺒﻌﺎﹰ ﺤﺎﺠﺎﺘﻪ ﻭﺩﻭﺍﻓﻌﻪ ﻋﻨﺩ ﺍﺴﺘﺜﺎﺭﺘﻬﺎ ‪،‬‬
‫ﻭﻴﺅﺠل ﺇﺸﺒﺎﻉ ﺒﻌﺽ ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﻭﺍﻟﺩﻭﺍﻓﻊ ﻟﺴﺒﺏ ﺃﻭ ﻵﺨﺭ ﻟﺤﻴﻥ ﺘﻤﻜﻨﻪ ﻤﻥ ﺇﺸـﺒﺎﻋﻬﺎ ‪ ،‬ﻭﻗـﺩ‬
‫ﻴﻠﻐﻲ ﺃﻭ ﻴﻌﻁل ﺇﺸﺒﺎﻉ ﺩﻭﺍﻓﻊ ﺃﺨﺭﻯ ﻟﻌﺩﻡ ﺇﻤﻜﺎﻨﻴﺘﻪ ﺇﺸﺒﺎﻋﻬﺎ ‪ ،‬ﻭﻗﺩ ﻴﻨﺸﺄ ﻋـﻥ ﺘﻌﻁﻴـل ﺃﻭ ﺘﺄﺠﻴـل‬
‫ﺇﺸﺒﺎﻉ ﻫﺫﻩ ﺍﻟﺩﻭﺍﻓﻊ ﺇﻟﻰ ﺸﻌﻭﺭ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻹﺤﺒﺎﻁ ﻭﺍﻟﻔﺸل ﻭﻴﺘﻭﻟﺩ ﻋﻨﺩﻩ ﺍﻟﻘﻠﻕ ﻭﺍﻟﺘﻭﺘﺭ ﻭﺍﻟـﺼﺭﺍﻉ ‪،‬‬
‫ﻓﻴﻠﺠﺄ ﺍﻹﻨﺴﺎﻥ ﻻ ﺸﻌﻭﺭﻴﺎﹰ ﺇﻟﻰ ﺒﻌﺽ ﺍﻟﺤﻴل ﺍﻟﺘﻲ ﺘﺴﻤﻰ ﺒﺤﻴل ﺍﻟﺘﻭﺍﻓﻕ ﺃﻭ ) ﻤﻴﻜﺎﻨﺯﻤﺎﺕ ﺍﻟـﺩﻓﺎﻉ (‬
‫ﻟﺘﻨﻔﺱ ﻋﻥ ﺍﻹﻨﺴﺎﻥ ﺒﻌﺽ ﻤﻅﺎﻫﺭ ﺩﻭﺍﻓﻌﻪ ﺍﻟﺘﻲ ﻻ ﻴﻤﻜﻥ ﺇﺸﺒﺎﻋﻬﺎ ‪.‬‬
‫ﻭﻤﻴﻜﺎﻨﺯﻤﺎﺕ ﺍﻟﺩﻓﺎﻉ ﻜﻤﺎ ﻴﺒﺩﻭ ﻤﻥ ﺍﺴﻤﻬﺎ ‪،‬ﺤﻴل ﺃﻭ ﺃﺴﺎﻟﻴﺏ ﺘﻬـﺩﻑ ﺇﻟـﻰ ﺍﻟـﺩﻓﺎﻉ ﻋـﻥ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻀﺩ ﺃﻱ ﺘﻬﺩﻴﺩ ‪ -‬ﺩﺍﺨل ﺍﻟﻔﺭﺩ ﺃﻭ ﺨﺎﺭﺠﻪ ) ﻜﻔﺎﻓﻲ ‪. ( 358 : 1990،‬‬
‫ﻭﻴﺭﻯ " ﻤﺤﻤﺩ ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺇﺴﻤﺎﻋﻴل" ﺃﻥ ﺍﻟﺤﻴل ﺍﻟﺩﻓﺎﻋﻴﺔ ﻫﻲ ﻋﺒﺎﺭﺓ ﻋـﻥ ﺃﻨـﻭﺍﻉ ﻤـﻥ‬
‫ﺍﻟﺴﻠﻭﻙ ﺃﻭ ﺍﻟﺘﺼﺭﻓﺎﺕ ﺍﻟﺘﻲ ﺘﺭﻤﻲ ﺇﻟﻰ ﺘﺨﻔﻴﻑ ﺤﺩﺓ ﺍﻟﺘﻭﺘﺭ ﺍﻟﻨﻔﺴﻲ ﺍﻟﻤﺅﻟﻡ ﻭﺤﺎﻻﺕ ﺍﻟﻀﻴﻕ‪ ،‬ﺍﻟﺘـﻲ‬
‫ﺘﻨﺸﺄ ﻤﻥ ﺍﺴﺘﻤﺭﺍﺭ ﺤﺎﻟﺔ ﺍﻹﺤﺒﺎﻁ ﻤﺩﺓ ﻁﻭﻴﻠﺔ ﺒﺴﺒﺏ ﻋﺠﺯ ﺍﻹﻨﺴﺎﻥ ﻋﻥ ﺍﻟﺘﻐﻠﺏ ﻋﻠﻰ ﺍﻟﻌﻭﺍﺌﻕ ﺍﻟﺘـﻲ‬
‫ﺘﻌﺘﺭﺽ ﺇﺸﺒﺎﻉ ﺩﻭﺍﻓﻌﻪ )ﺃﺤﻤﺩ ‪. ( 51: 1998،‬‬
‫ﻭﺘﻨﻘﺴﻡ ﻤﻴﻜﺎﻨﻴﺯﻤﺎﺕ ﺍﻟﺩﻓﺎﻉ ﺇﻟﻰ ﺩﻓﺎﻋﺎﺕ ﻨﺎﺠﺤﺔ ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺘﻌﻤل ﻋﻠﻰ ﺇﻋﻼﺀ ﺍﻟـﺩﻭﺍﻓﻊ‬
‫ﺍﻟﺠﻨﺴﻴﺔ ﻭﺍﻟﻌﺩﻭﺍﻨﻴﺔ ﺨﺎﺼﺔ‪ ،‬ﻭﺘﺼﺭﻑ ﻁﺎﻗﺎﺘﻬﺎ ﺇﻟﻰ ﺃﻫﺩﺍﻑ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻤﻘﺒﻭﻟﺔ‪ .‬ﻭﺩﻓﺎﻋـﺎﺕ ﻓﺎﺸـﻠﺔ‬
‫ﻭﻫﻲ ﺍﻟﺘﻲ ﻻ ﺘﻨﺠﺢ ﻓﻲ ﺘﺤﻘﻴﻕ ﺍﻹﻋﻼﺀ ﺃﻭ ﺇﻋـﺎﺩﺓ ﺍﻻﺘـﺯﺍﻥ ﺇﻟـﻰ ﺍﻟﻔـﺭﺩ‪ ،‬ﻭﻓـﻲ ﺤـﺎل ﻓـﺸل‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺍﻟﻤﻴﻜﺎﻨﻴﺯﻤﺎﺕ ﻓﺸـﻼﹰ ﻜﺎﻤﻼﹰ ﻓﻲ ﺃﺩﺍﺀ ﻭﻅﺎﺌﻔﻬﺎ ﻓﺈﻥ ﺍﻟﻁﺭﻴﻕ ﻴﻜـﻭﻥ ﻤﻔﺘﻭﺤـﺎﹰ ﺃﻤـﺎﻡ ﺍﻷﻋـﺭﺍﺽ‬
‫ﺍﻟﻤﺭﻀﻴﺔ ) ﻜﻔﺎﻓﻲ‪.(185 : 1984 ،‬‬
‫ﻭﺘﺭﻯ "ﺍﻟﺩﻴﺏ" ﺃﻥ ﺍﻟﺤﻴل ﺍﻟﺩﻓﺎﻋﻴﺔ ﺃﻭ ﺍﻟﺘﻭﺍﻓﻘﻴﺔ ﻫﻲ ﺇﺠـﺭﺍﺀﺍﺕ ﺁﻟﻴـﺔ ﺸـﻌﻭﺭﻴﺔ ﻏﻴـﺭ‬
‫ﻤﻘﺼﻭﺩﺓ ﻴﻘﻭﻡ ﺒﻬﺎ ﺍﻟﻁﻔل ﻟﻠﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺘﻭﺘﺭ ﺍﻟﺫﻱ ﻴﻨﺠﻡ ﻤﻥ ﺃﺯﻤﺘﻪ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻤﺎ ﺘﺭﺘﺏ ﻋﻠﻴﻬﺎ ﻤﻥ‬
‫ﺇﺤﺒﺎﻁ ﻭﻫﻲ ﺇﺠﺭﺍﺀﺍﺕ ﻻ ﺘﻭﺍﻓﻘﻴﺔ ‪ ،‬ﺃﻱ ﺃﻨﻬﺎ ﻻ ﺘﺴﺘﻬﺩﻑ ﺤل ﺍﻟﻤﺸﻜﻠﺔ ﺒل ﺍﻟﺨﻼﺹ ﻤﻥ ﺍﻟﻘﻠـﻕ ﺃﻭ‬
‫ﺘﺠﻨﺒﻪ ‪ ،‬ﻭﻗﺩ ﺴﻤﻴﺕ ﺒﺎﻟﺤﻴل ﺍﻟﺩﻓﺎﻋﻴﺔ ﻷﻨﻬﺎ ﺘﺩﻓﻊ ﻋﻥ ﺍﻟﻔﺭﺩ ﻋﺎﺌﻠﺔ ﺍﻟﻘﻠﻕ ‪ ،‬ﻭﺘﻬﺒﻪ ﺭﺍﺤﺔ ﻭﻗﺘﻴـﺔ ﻭﺇﻥ‬
‫ﺘﻜﻥ ﺭﺍﺤﺔ ﻭﻫﻤﻴﺔ ‪ ،‬ﺤﺘﻰ ﻻ ﻴﺨﺘل ﺘﻭﺍﺯﻨﻪ ) ﺍﻟﺩﻴﺏ ‪. ( 198 : 1990‬‬
‫ﻭﻗﺩ ﺍﻋﺘﺒﺭ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﺎﺘﺞ ﻋﻥ ﺍﻟﺤﻴل ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺩﻓﺎﻋﻴﺔ ﺘﻭﺍﻓﻕ ﻤﺅﻗﺕ ﻓـﻲ‬
‫ﻤﻌﻅﻡ ﺍﻟﻤﻭﺍﻗﻑ ‪ ،‬ﻷﻥ ﺍﻟﺤﻴل ﻻ ﺘﺤﻘﻕ ﺍﻷﻫﺩﺍﻑ ﺍﻟﻤﺤﺒﻁﺔ ﻭﻻ ﺘﺤل ﺍﻟﺼﺭﺍﻉ ‪ ،‬ﺇﻨﻤﺎ ﺘﺸﺒﻊ ﺤﺎﺠـﺎﺕ‬
‫ﺜﺎﻨﻭﻴﺔ ﺘﻭﻟﺩﺕ ﻋﻥ ﺍﻹﺤﺒﺎﻁ ﻭﺍﻟﺼﺭﺍﻉ ‪ .‬ﻭﻫﺫﺍ ﻤﺎ ﻴﺠﻌﻠﻬﺎ ﻜﺎﻟﻌﻘﺎﻗﻴﺭ ﺍﻟﻤـﺴﻜﻨﺔ ﺘﺨﻔـﻑ ﻤـﻥ ﺁﻻﻡ‬
‫ﺍﻟﻤﺭﺽ ﻭﻻ ﺘﻌﺎﻟﺠﻪ ﻓﺘﻌﻭﺩ ﺍﻵﻻﻡ ﺒﻌﺩ ﺯﻭﺍل ﺘﺄﺜﻴﺭﻫﺎ ‪.‬‬
‫ﻭﺴﻭﻑ ﻴﺴﺘﻌﺭﺽ ﺍﻟﺒﺎﺤﺙ ﺒﻌﺽ ﺍﻟﺤﻴل ﺍﻟﺘﻭﺍﻓﻘﻴﺔ‪ ،‬ﺍﻟﺘﻲ ﻟﻬﺎ ﻋﻼﻗﺔ ﺒﺎﻷﻁﻔﺎل ‪:‬‬
‫‪ -1‬ﺍﻹﺴﻘﺎﻁ ‪:Projection‬‬
‫ﻫﻭ ﺇﺤﺩﻯ ﺍﻟﺤﻴل ﺍﻟﻼﺸﻌﻭﺭﻴﺔ ﺍﻟﺘﻲ ﺘﻬﺩﻑ ﺇﻟﻰ ﺇﻟﺼﺎﻕ ﻤﺎ ﻓﻲ ﺩﺍﺨل ﺍﻟﻔﺭﺩ ﻤﻥ ﺼـﻔﺎﺕ ﺃﻭ‬
‫ﻤﺸﺎﻋﺭ ﺃﻭ ﺩﻭﺍﻓﻊ ﺃﻭ ﺭﻏﺒﺎﺕ ﺃﻭ ﺃﻓﻜﺎﺭ ﻏﻴﺭ ﻤﻘﺒﻭﻟﺔ ﻤﻥ ﻗﺒل ﺍﻷﻨﺎ ﺇﻟﻰ ﺃﺸﻴﺎﺀ ﺃﻭ ﺃﺸﺨﺎﺹ ﺨﺎﺭﺠﻴـﺔ‬
‫) ﺃﺤﻤﺩ ‪ ( 53: 1998‬ﻭﻴﻌﺭﻑ " ﻜﻔﺎﻓﻲ" ﺍﻹﺴﻘﺎﻁ ﺃﻨﻪ " ﻴﻠﺼﻕ ﺍﻟﻔﺭﺩ ﺼﻔﺔ ﻤﻥ ﺼـﻔﺎﺘﻪ ﺍﻟـﺴﻴﺌﺔ‬
‫ﻭﻏﻴﺭ ﺍﻟﻤﻘﺒﻭﻟﺔ ﺒﺎﻵﺨﺭﻴﻥ ﻜﻭﺴﻴﻠﺔ ﻟﻠﺘﺨﻠﺹ ﻤﻨﻬﺎ ﻷﻥ ﺍﻹﺴﻘﺎﻁ ﻋﻤﻠﻴﺔ ﺩﻓﺎﻋﻴﺔ ﻤﺜـل ﻏﻴﺭﻫـﺎ ﻤـﻥ‬
‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﻟﺘﻲ ﺘﻬﺩﻑ ﺇﻟﻰ ﻁﺭﺩ ﺍﻷﻓﻜﺎﺭ ﻭﺍﻟﻤﺸﺎﻋﺭ ﺍﻟﺘﻲ ﺇﻥ ﻅﻬﺭﺕ ﻓﻲ ﺸﻌﻭﺭ ﺍﻟﻔﺭﺩ ﻜـﺎﻥ ﻤـﻥ‬
‫ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﺴﺒﺏ ﻟﻪ ﺍﻟﻜﺩﺭ ﺃﻭ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻻﻤﺘﻬﺎﻥ ﻭﺍﻟﺤﻁ ﻤﻥ ﻗﻴﻤﺔ ﺍﻟﺫﺍﺕ")ﺍﻟﻜﻔﺎﻓﻲ‪. ( 379: 1990‬‬
‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻫﺫﺍ ﺍﻟﻤﻴﻜﺎﻨﺯﻡ ﻴﻘﻭﻡ ﺒﻪ ﺍﻷﻁﻔﺎل ﺒﺎﺴﺘﻤﺭﺍﺭ‪ ،‬ﻭﺫﻟﻙ ﺒﺴﺒﺏ ﻜﺜﺭﺓ ﺍﻻﺤﺘﻜﺎﻙ‬
‫ﺒﺎﻷﻗﺭﺍﻥ ﻭﺍﻟﻤﻨﺎﻓﺴﻴﻥ‪ ،‬ﻓﺈﻥ ﻗﺎﻡ ﺍﻟﻁﻔل ﺒﻔﻌل ﺃﺸﻴﺎﺀ ﻏﻴﺭ ﻤﻘﺒﻭﻟﺔ ﻜﺎﻟﻜﺫﺏ‪ ،‬ﻤﺜﻼﹰ ﻓﺈﻨـﻪ ﺴـﺭﻋﺎﻥ ﻤـﺎ‬
‫ﻴﺴﻘﻁﻬﺎ ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ﻓﻴﻘﻭل ﻓﻼﻥ ﻴﻜﺫﺏ ﻭﻻ ﻴﻘﻭل ﺍﻟﺼﺩﻕ ﻭﻫﻜﺫﺍ …‬
‫‪Rationalization‬‬ ‫‪ -2‬ﺍﻟﺘﺒﺭﻴﺭ‬
‫ﺍﻟﺘﺒﺭﻴﺭ ﻫﻭ ﺍﻟﻤﻴل ﺍﻟﻼﺸﻌﻭﺭﻱ ﻻﺨﺘﻼﻕ ﺃﺴﺒﺎﺏ ﻏﻴﺭ ﺍﻷﺴـﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻴـﺔ ﺍﻟﺘـﻲ ﺘـﺅﺫﻱ‬
‫ﺸﻌﻭﺭﻨﺎ ﻭﻤﺎ ﻴﺘﻀﻤﻥ ﺫﻟﻙ ﻤﻥ ﺨﺩﺍﻉ ﺍﻟﻨﻔﺱ ﻟﻨﻔﺴﻬﺎ ‪ ،‬ﻭﺍﻟﺘﺒﺭﻴﺭ ﺼـﻔﺔ ﺸـﺎﺌﻌﺔ ﻟـﺩﻯ ﺍﻟﻤﺭﻀـﻰ‬
‫ﻭﺍﻷﺼﺤﺎﺀ ﻋﻠﻰ ﺍﻟﺴﻭﺍﺀ ‪ .‬ﻓﻌﻨﺩﻤﺎ ﻴﻭﺍﺠﻪ ﺍﻟﻔﺭﺩ ﻤﻭﻗﻔﺎﹰ ﻻ ﻴﺴﺘﻁﻴﻊ ﻓﻴﻪ ﺃﻥ ﻴﺘﺼﺭﻑ ﺘﺼﺭﻓﺎﹰ ﻋﺎﺩﻴـﺎﹰ‬
‫ﺃﻭ ﺃﻥ ﻴﺫﻜﺭ ﺍﻷﺴﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻭﺇﻻ ﻓﻘﺩ ﺍﺤﺘﺭﺍﻤﻪ ﻟﻨﻔﺴﻪ ﻭﺍﺤﺘﺭﺍﻡ ﺍﻟﻨﺎﺱ ﻟﻪ ‪ ،‬ﻓﻴﺫﻜﺭ ﺃﺴـﺒﺎﺒﺎﹰ ﺯﺍﺌﻔـﺔ‬
‫ﺘﺨﻔﻑ ﻤﻥ ﻟﻭﻡ ﺍﻟﻔﺭﺩ ﻟﻨﻔﺴـﻪ ﺇﺯﺍﺀ ﺍﻀﻁـﺭﺍﺭﻩ ﻟﻠﺘﺼـﺭﻑ ﻋﻠـﻰ ﺍﻟﻨﺤـﻭ ﺍﻟـﺫﻱ ﺫﻫـﺏ ﺇﻟﻴـﻪ‬
‫) ﺃﺤﻤﺩ ‪.( 55، 54 : 1998،‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﺘﺭﻯ ﺃﻥ ﺍﻟﺘﺒﺭﻴﺭ ﻫﻭ ﻤﺤﺎﻭﻟﺔ ﻟﻼﻋﺘﺫﺍﺭ ﻋﻥ ﺍﻟﺴﻠﻭﻙ ﺍﻟﺫﻱ ﻴﺘﻤﻴﺯ ﺒﺄﻨﻪ ﻏﻴﺭ ﻤﺭﻏـﻭﺏ ﺃﻭ‬
‫ﻏﻴﺭ ﻤﻘﺒﻭل ‪ ،‬ﻓﻴﺒﺭﺭ ﺍﻟﻔﻌل ‪ ،‬ﺃﻭ ﺍﻟﺭﺃﻱ ﺃﻭ ﺍﻟﺸﻌﻭﺭ ‪ ،‬ﺃﻭ ﺍﻟﻤﻭﻗﻑ ﺒﺎﺨﺘﻼﻕ ﺃﺴﺒﺎﺏ ﻤﻘﺒﻭﻟﺔ ﺒﺩﻻﹰ ﻤـﻥ‬
‫ﺍﻷﺴﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻭﻟﻴﺱ ﻤﻥ ﺍﻟﺴﻬل ﺃﻥ ﻴﻌﺘﺭﻑ ﺍﻟﻁﻔل ﻟﻨﻔﺴﻪ ﺃﻭ ﻟﻶﺨـﺭﻴﻥ ﺒﺎﻷﺴـﺒﺎﺏ ﺍﻟﺤﻘﻴﻘﻴـﺔ‬
‫ﻟﺴﻠﻭﻜﻪ ﻓﻴﻠﺠﺄ ﺇﻟﻰ ﻤﺜل ﻫﺫﺍ ﺍﻷﺴﻠﻭﺏ ﻭﻫﻭ ﺍﻟﺘﺒﺭﻴﺭ)ﺍﻟﺩﻴﺏ‪.(201،202: 1990،‬‬

‫‪Identification‬‬ ‫‪ -3‬ﺍﻟﺘﻭﺤﺩ ﺃﻭ ﺍﻟﺘﻘﻤﺹ‬

‫ﻭﻫﻭ ﻋﻜﺱ ﺍﻹﺴﻘﺎﻁ‪ ،‬ﻓﺒﻴﻨﻤﺎ ﻴﺘﺨﻠﺹ ﺍﻟﻔﺭﺩ ﻓـﻲ ﺍﻹﺴـﻘﺎﻁ ﻤـﻥ ﺍﻟـﺼﻔﺎﺕ ﺍﻟﻤﻜﺭﻭﻫـﺔ‬
‫ﺒﺈﻟﺼﺎﻗﻬﺎ ﺒﻐﻴﺭﻩ ‪ ،‬ﻓﺈﻨـﻪ ﻓﻲ ﺍﻟـﺘﻘﻤﺹ ﻴﻤـﺘﺹ ﺍﻟـﺼﻔﺎﺕ ﺍﻟﻤﺤﺒﺒـﺔ ﺇﻟـﻰ ﻨﻔـﺴﻪ ﺃﻭ ﺍﻟﻤﻜﻤﻠـﺔ‬
‫ﻟﺸﺨﺼﻴﺘﻪ ﻤﻥ ﻓﺭﺩ ﺁﺨﺭ‪ ،‬ﻭﻫـﻭ ﻓـﻲ ﻫﺫﺍ ﻴﺸﺒﻊ ﺤــﺎﺠﺎﺘﻪ ﻓـﻲ ﺘﻘـﺩﻴﺭ ﺍﻟـﺫﺍﺕ ﻭﺘﺄﻜﻴــﺩﻫﺎ‬
‫) ﻴﻭﻨﺱ ‪ .( 348 : 1978،‬ﻭﻴﺭﻯ "ﺯﻫﺭﺍﻥ" ﺃﻥ ﺍﻟـﺘﻘﻤﺹ ﻫـﻭ ﺃﻥ ﻴﺠﻤـﻊ ﺍﻟﻔـﺭﺩ ﻭﻴـﺴﺘﻌﻴﺭ‬
‫ﻭﻴﺘﺒﻨﻰ ﻭﻴﻨﺴﺏ ﻟﻨﻔﺴﻪ ﻤﺎ ﻓﻲ ﻏﻴﺭﻩ ﻤـﻥ ﺼـﻔﺎﺕ ﻤﺭﻏﻭﺒـﺔ‪ ،‬ﻭﻴـﺸﻜل ﻨﻔـﺴﻪ ﻋﻠـﻰ ﻏـﺭﺍﺭ‬
‫ﺸﺨﺹ ﺁﺨﺭ ﻴﺘﺤﻠﻰ ﺒﻬﺫﻩ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﻔﺭﺩ ﻴﺘﻭﺤـﺩ ﺃﻭ ﻴﻨـﺩﻤﺞ ﻓـﻲ ﺸﺨـﺼﻴﺔ ﺸـﺨﺹ‬
‫ﺁﺨﺭ ﺃﻭ ﺠﻤﺎﻋﺔ ﺃﺨﺭﻯ ﺒـﻬـﺎ ﺼﻔﺎﺕ ﻤﺭﻏﻭﺒـﺔ ﻻ ﺘﻭﺠــﺩ ﻟـﺩﻯ ﺍﻟﻔـﺭﺩ ‪،‬ﻭﻫــﻜﺫﺍ ﻨﺠـﺩ‬
‫ﺃﻥ ﺍﻟﺘﻘﻤﺹ ﻓﻴـﻪ ﺘـﺴﻠـﻴـﻡ ﻀﻤــﻨﻲ ﺒﺎﻟﻨﻘــﺹ ﻭﺃﻨـﻪ ﺘﻜﻤﻴــل ﻟﻠﻨــﻘﺹ ﻟﻜــﻨﻪ ﻻ‬
‫ﺸﻌﻭﺭﻱ )ﺯﻫﺭﺍﻥ‪. ( 39: 1997،‬‬

‫‪ -4‬ﺍﻟﻜﺒﺕ ‪:Repression‬‬
‫ﻴﻌﺘﺒﺭ ﺍﻟﻜﺒﺕ ﺒﻤﺜﺎﺒﺔ ﺍﻵﻟﻴﺔ ﺍﻟﺩﻓﺎﻋﻴﺔ ﺍﻟﺭﺌﻴﺴﻴﺔ ﺍﻟﺘﻲ ﺘﻠﺠﺄ ﺇﻟﻴﻬﺎ ﺍﻷﻨﺎ ﻻﺸـﻌﻭﺭﻴﺎﹰ ﻟﻤﻭﺍﺠﻬـﺔ‬
‫ﺃﻨﻭﺍﻉ ﺍﻟﺼﺭﺍﻉ ﺍﻟﺫﻱ ﻗﺩ ﻴﺅﺩﻱ ﻤﻜﺎﺸﻔﺘﻬﺎ ﺒﻬﺎ ﺇﻟﻰ ﺇﻴﺫﺍﺌﻬﺎ ‪ ،‬ﻭﺘﺴﺘﺒﻌﺩ ﻋﻥ ﻁﺭﻴﻕ ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺘﻠـﻙ‬
‫ﺍﻟﺭﻏﺒﺎﺕ ‪ ،‬ﺍﻟﺤﻔﺯﺍﺕ ‪ ،‬ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻲ ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﻤﻔﻬﻭﻡ ﺍﻟﻔﺭﺩ ﻋﻥ ﻨﻔﺴﻪ ﻭﺫﻟـﻙ ﻴـﺩﻓﻌﻬﺎ ﺇﻟـﻰ‬
‫ﺍﻟﻼﺸﻌﻭﺭ ‪ ،‬ﻭﺘﻌﺘﺒﺭ ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﺒﻤﺜﺎﺒﺔ ﻜﻑ ﺍﺴﺘﺭﺠﺎﻉ ﻫﺫﻩ ﺍﻟﻤﺤﺘﻭﻴﺎﺕ ﺤﺘﻰ ﺘﺒﻘـﻰ ﺒﻌﻴـﺩﺓ ﻋـﻥ‬
‫ﺍﻟﺸﻌﻭﺭ ﻭﺒﺫﻟﻙ ﺘﺠﻨﺏ ﺍﻟﻔﺭﺩ ﻤﺸﺎﻋﺭ ﺍﻟﻘﻠﻕ ) ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ ‪ ،‬ﺏ ﺕ ‪.(131 :‬‬
‫ﻭﻤﻥ ﺃﻫﻡ ﺍﻟﺭﻏﺒﺎﺕ ﺍﻟﺘﻲ ﺘﺘﻌﺭﺽ ﻟﻠﻜﺒﺕ ﺍﻟﺭﻏﺒﺎﺕ ﺍﻟﺠﻨﺴﻴﺔ ﻏﻴﺭ ﺍﻟﻤـﺸﺭﻭﻋﺔ ﻭﺍﻟﺭﻏﺒـﺎﺕ‬
‫ﺍﻟﻌﺩﺍﺌﻴﺔ ﺘﺠﺎﻩ ﺍﻟﺫﺍﺕ ﻭﺘﺠﺎﻩ ﺍﻵﺨﺭﻴﻥ ﺨﺎﺼﺔ ﺘﺠﺎﻩ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻭﺍﻷﺼﺩﻗﺎﺀ ﻭﺍﻷﻗﺭﺒﻴﻥ ﻷﻨﻬـﺎ ﺭﻏﺒـﺎﺕ‬
‫ﻤﺤﺭﻤﺔ ﺃﻭ ﺴﺨﻴﻔﺔ ﺃﻭ ﻏﻴﺭ ﻤﻨﻁﻘﻴﺔ ﺘﻔﺴﺩ ﻋﻼﻗﺔ ﺍﻟﺸﺨﺹ ﺒﻨﻔﺴﻪ ﻭﺒﻐﻴﺭﻩ‪،‬ﻭﻴﺭﻯ ﻤﺤﻤﺩ ﻭﻤﺭﺴﻲ ﺃﻥ‬
‫ﺍﻟﻜﺒﺕ ﻟﻪ ﻤﺴﺘﻭﻴﺎﺕ ‪ ،‬ﻭﻫﻲ‪:‬‬
‫ﻜﺒﺕ ﺴﻁﺤﻲ ‪ :‬ﻴﺘﻡ ﻓﻴﻪ ﻨﻘل ﺍﻟﺭﻏﺒﺎﺕ ﻤﻥ ﺍﻟﺸﻌﻭﺭ ﺇﻟﻰ ﻤﺎ ﻗﺒل ﺍﻟﺸﻌﻭﺭ ﻓﻴﻨﺴﺎﻫﺎ ﺍﻟﻔـﺭﺩ‬ ‫ﺃ‪-‬‬
‫ﻓﻲ ﺍﻟﻠﺤﻅﺔ ﺍﻟﺤﺎﻀﺭﺓ‪،‬ﻟﻜﻨﻪ ﻴﺴﺘﻁﻴﻊ ﺘﺫﻜﺭﻫﺎ ﺒﺸﻲﺀ ﻤﻥ ﺍﻟﺠﻬﺩ ﻭﺍﺴـﺘﻌﺎﺩﺘﻬﺎ ﻓـﻲ ﺃﻱ‬
‫ﻭﻗﺕ ﺒﺴﻬﻭﻟﺔ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺏ‪ -‬ﻜﺒﺕ ﻋﻤﻴﻕ ‪ :‬ﻴﺘﻡ ﻓﻴﻪ ﻨﻘل ﺍﻟﺭﻏﺒﺎﺕ ﻤﻥ ﺍﻟﺸﻌﻭﺭ ﺇﻟﻰ ﺍﻟﻼﺸﻌﻭﺭ ‪ ،‬ﻓﻴﻨﺴﺎﻫﺎ ﺍﻟﻔـﺭﺩ ﻭﻻ‬
‫ﻴﺴﺘﻁﻴﻊ ﺘﺫﻜﺭﻫﺎ ﺒﺈﺭﺍﺩﺘﻪ ﻤﻬﻤﺎ ﺒﺫل ﻤﻥ ﺠﻬﺩ‪ ،‬ﻷﻨﻪ ﺩﻓﻨﻬﺎ ﻓـﻲ ﻤﻨﻁﻘـﺔ ﺒﻌﻴـﺩﺓ ﻋـﻥ‬
‫ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟـﻭﻋﻲ‪ ،‬ﺒـﺴﺒﺏ ﻤـﺎ ﺘﺤﻤﻠـﻪ ﻤـﻥ ﺍﻵﻻﻡ ﻭﺘﻬﺩﻴـﺩﺍﺕ ﺍﻟـﺫﺍﺕ)ﻤﺤﻤـﺩ‬
‫ﻭﻤﺭﺴﻲ‪.(161، 60 : 1986،‬‬
‫‪ -5‬ﺍﻹﻋﻼﺀ ﺃﻭ ﺍﻟﺘﺴﺎﻤﻲ ‪:Sublimation‬‬
‫ﻫﻭ ﺍﻻﺭﺘﻔﺎﻉ ﺒﺎﻟﺩﻭﺍﻓﻊ ﺍﻟﺘﻲ ﻻ ﻴﻘﺒﻠﻬﺎ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺘﺼﻌﻴﺩﻫﺎ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺃﻋﻠـﻰ ﺃﻭ ﺃﺴـﻤﻰ‬
‫ﻭﺍﻟﺘﻌﺒﻴﺭ ﻋﻨﻬﺎ ﺒﻭﺴﺎﺌل ﻤﻘﺒﻭﻟﺔ ﺍﺠﺘﻤﺎﻋﻴﺎﹰ ) ﺯﻫﺭﺍﻥ ‪( 39 : 1997،‬‬
‫ﻭﻴﻌﺘﺒﺭ ﺍﻹﻋﻼﺀ ﻤﻥ ﺍﻟﺤﻴل ﺍﻟﺩﻓﺎﻋﻴﺔ ﺍﻟﻨﺎﺠﺤﺔ ﻭﺍﻟﻤﻘﺒﻭﻟﺔ ﻷﻨﻪ ﻴﻬﺘﻡ ﺒﺘﺤﻭﻴل ﺍﻟﻁﺎﻗﺔ ﺍﻟﻨﻔـﺴﻴﺔ‬
‫ﺍﻟﻤﺭﺘﺒﻁﺔ ﺒﺩﻭﺍﻓﻊ ﻴﻀﻊ ﺍﻟﻤﺠﺘﻤﻊ ﻋﻠﻰ ﺇﺸﺒﺎﻋﻬﺎ ﻗﻴﻭﺩﺍﹰ ﺇﻟﻰ ﺃﻫﺩﺍﻑ ﻭﺇﻨﺠﺎﺯﺍﺕ ﺃﺨﺭﻯ ﻴﻘﺒﻠﻬﺎ ﺍﻟﻤﺠﺘﻤﻊ‬
‫‪ ،‬ﺒﺤﻴﺙ ﺘﺼﺒﺢ ﻫﺫﻩ ﺍﻟﺩﻭﺍﻓﻊ ﺍﻟﺘﻲ ﻴﻌﺘﺒﺭﻫﺎ ﺍﻟﻤﺠﺘﻤﻊ ﻭﻫﻭ ﺩﻭﺍﻓﻊ ﺠﻨﺴﻴﺔ ﻭﻋﺩﻭﺍﻨﻴﺔ ﻭﻗﺩ ﺠﺭﺩﺕ ﻤﻥ‬
‫ﻁﺎﻗﺘﻬﺎ ﺃﻭ ﻤﻥ ﺠﺯﺀ ﻜﺒﻴﺭ ﻤﻨﻬﺎ ﻏﻴﺭ ﻤﻠﺤﺔ … ﻭﻫﺫﺍ ﻴﻌﻨﻲ ﺃﻨﻬﺎ ﻟـﻡ ﺘﻌـﺩ ﺘـﺸﻜل ﺨﻁـﺭﺍﹰ ﻋﻠـﻰ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺃﻭ ﺍﻟﺫﺍﺕ ﻭﻟﻡ ﺘﻌﺩ ﺘﺜﻴﺭ ﺍﻟﻘﻠﻕ ﻟﺩﻯ ﺍﻟﻔﺭﺩ ) ﻜﻔﺎﻓﻲ ‪ .( 369 : 1990،‬ﻭﻴـﺭﻯ ﻋﻠﻤـﺎﺀ‬
‫ﺍﻟﻨﻔﺱ ﺃﻥ ﺍﻹﻋﻼﺀ ﻟﻴﺱ ﻤﺠﺭﺩ ﺴﻠﻭﻙ ﻤﻘﺒﻭل ﺍﺠﺘﻤﺎﻋﻴﺎﹰ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﺘﻌﺩﻯ ﺫﻟﻙ ﺇﻟـﻰ ﺴـﻠﻭﻙ ﺇﺒـﺩﺍﻋﻲ‬
‫ﻤﻠﻔﺕ ﻟﻠﻨﻅﺭ ﺒل ﺩﺍﻉﹴ ﺃﻴﻀﺎﹰ ﻟﻺﻋﺠﺎﺏ ‪.‬‬
‫‪ -6‬ﺍﻟﻨﻜﻭﺹ ‪:Regression‬‬
‫ﻭﻫﻲ ﻋﻤﻠﻴﺔ ﺘـﻘـﻬـﻘﺭ ﺘﺼﻴﺏ ﺍﻟﻔﺭﺩ ﻓﻴﺭﺘﺩ ﺇﻟﻰ ﻤﺭﺤﻠﺔ ﺴﺎﺒﻘﺔ ‪ ،‬ﻭﻴﺤﺩﺙ ﻋـﺎﺩﺓ ﻋﻨـﺩﻤﺎ‬
‫ﻴﻭﺍﺠﻪ ﺍﻟﻔﺭﺩ ﺒﻤﻭﻗﻑ ﻓﻴﻪ ﺘﻬﺩﻴﺩ ﻴﺜﻴﺭ ﺍﻟﻘﻠﻕ ﺍﻟﺸﺩﻴﺩ ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻤﻭﻗﻑ ﻗﺩ ﻴﻜﻭﻥ ﺼﺭﺍﻋﺎﹰ ﺩﺍﺨﻠﻴـﺎﹰ ﺒـﻴﻥ‬
‫ﺩﻭﺍﻓﻊ ﺍﻟﻔﺭﺩ ‪ ،‬ﻭﻗﺩ ﻴﻜﻭﻥ ﺨﺎﺭﺠﻴﺎﹰ ﺒﻤﻌﻨﻰ ﻋﻭﺍﺌﻕ ﺒﻴﺌﻴﺔ ﻴﺸﻌﺭ ﺍﻟﻔﺭﺩ ﺃﻤﺎﻤﻬﺎ ﺒﻌﺠـﺯﻩ ﻓﻴﻠﺠـﺄ ﺇﻟـﻰ‬
‫ﺍﺴﺘﺠﺎﺒﺎﺕ ﻏﻴﺭ ﻨﺎﻀﺠﺔ ﺃﻭ ﻁﻔﻠﻴﺔ ﺘﺴﻲﺀ ﺇﻟﻰ ﺘﻜﻴﻔﻪ ) ﻴﻭﻨﺱ ‪. ( 348 : 1978‬‬
‫ﻭﻴﻌﺭﻑ ﺯﻫﺭﺍﻥ ﺍﻟﻨﻜﻭﺹ ﺒﺄﻨﻪ " ﻫﻭ ﺍﻟﻌﻭﺩﺓ ﺃﻭ ﺍﻟﺭﺩﺓ ﺃﻭ ﺍﻟﺭﺠﻭﻉ ﺃﻭ ﺍﻟﺘﻘﻬﻘﺭ ﺇﻟﻰ ﻤﺴﺘﻭﻯ‬
‫ﻏﻴﺭ ﻨﺎﻀﺞ ﻤﻥ ﺍﻟﺴﻠﻭﻙ ‪ ،‬ﻭﺘﺤﻘﻴﻕ ﻨﻭﻉ ﻤﻥ ﺍﻷﻤﻥ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺤﻴﻥ ﺘﻌﺘـﺭﺽ ﺍﻟﻔـﺭﺩ ﻤـﺸﻜﻠﺔ ﺃﻭ‬
‫ﻤﻭﻗﻑ ﻤﺤﺒﻁ ) ﺯﻫﺭﺍﻥ ‪ .( 41 : 1997 ،‬ﻭﻴﻀﺭﺏ ﺃﻤﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻙ ﻤﻨﻬﺎ ‪ :‬ﺸﻴﺦ ﻴـﺴﻠﻙ ﺴـﻠﻭﻙ‬
‫ﻤﺭﺍﻫﻕ ﺒﻌﺩ ﺃﻥ ﻜﺎﻥ ﻗﺩ ﺃﻗﻠﻊ ﻋﻨﻪ ‪ ،‬ﻭﺍﻤﺭﺃﺓ ﺭﺍﺸﺩﺓ ﺘﺴﻠﻙ ﺴﻠﻭﻙ ﻓﺘﺎﺓ ﻤﺭﺍﻫﻘﺔ ‪ ،‬ﻭﻁﻔل ﻜﺒﻴﺭ ﻴﻌـﻭﺩ‬
‫ﺇﻟﻰ ﺍﻟﺘﺒﻭل ﺍﻟﻼﺇﺭﺍﺩﻱ ﺒﻌﺩ ﺃﻥ ﻴﻜﻭﻥ ﻗﺩ ﺘﻡ ﻀﺒﻁﻪ ﻜﻤﺎ ﻓﻲ ﺤﺎﻻﺕ ﺍﻟﻐﻴﺭﺓ ﻋﻨﺩ ﻤﻴﻼﺩ ﻁﻔل ﺠﺩﻴﺩ ‪.‬‬
‫‪:‬‬ ‫‪Compensation‬‬ ‫‪ -7‬ﺍﻟﺘﻌﻭﻴﺽ‬
‫ﻋﻤﻠﻴﺔ ﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺃﻭ ﺤﻴﻠﺔ ﺩﻓﺎﻋﻴﺔ‪ ،‬ﻴﻠﺠﺄ ﺇﻟﻴﻬﺎ ﺍﻟﻤﺭﺀ ﺒﻘﺼـﺩ ﺍﻟﺘﻐـﻠﺏ ﻋﻠـﻰ ﺍﻟﺸﻌـﻭﺭ‬
‫ﺒﺎﻟﻀﻌﻑ ﺃﻭ ﺍﻟﺩﻭﻨﻴﺔ ﺃﻭ ﻋﺩﻡ ﺍﻟﻤﻘﺩﺭﺓ ‪ ،‬ﺒﺤﻴﺙ ﻴﻌﻤﺩ ﺇﻟﻰ ﺇﺤﺭﺍﺯ ﺍﻟﺘﻔﻭﻕ ﻓﻲ ﻤﻴﺩﺍﻥ ﺁﺨﺭ ﺃﻭ ﺍﺘﺒـﺎﻉ‬
‫ﻨﻤـﻁ ﺜﺎﻥ ﻤﻥ ﺍﻟﺴﻠﻭﻙ ‪ ،‬ﻓﺎﻟﺘﻌﻭﻴﺽ ﻫﻭ ﺇﺨﻔﺎﺀ ﺍﻟﺼﻔﺔ ﻏﻴﺭ ﺍﻟﻤﺴﺘﺤﺒﺔ ﺘﺤـﺕ ﺴﺘــﺎﺭ ﺼﻔــﺔ‬
‫ﻤﺴﺘﺤﺒـﺔ ﻭﺍﻹﻓﺭﺍﻁ ﻤﻥ ﺘﻀﺨﻴﻤﻬﺎ ) ﻋﻴﺴﻭﻱ ‪.( 47 : 1994،‬‬
‫‪ ‬‬
‫‪48‬‬
 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﺤﺩﺙ ﺍﻟﺘﻌﻭﻴﺽ ﻓﻲ ﺍﻷﺼل ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻟﻌﻀﻭﻱ ‪ ،‬ﺒﻤﻌﻨﻰ ﺃﻥ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺫﻱ ﻴـﺼﺎﺏ‬

‫ﺒﻌﺠﺯ ﻤﺎ ﺴﻭﺍﺀ ﻓﻲ ﺍﻹﺒﺼﺎﺭ ﺃﻭ ﺍﻟﺴﻤﻊ ﻤﺜﻼﹰ ﻓﺈﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﻌﻭﻀﻪ ﺒﺸﻲﺀ ﺁﺨﺭ ﺃﻭ ﻗﺩﺭﺓ ﺃﻋﻠﻰ ﻓﻲ‬
‫ﻤﺠﺎل ﺁﺨﺭ ‪ ،‬ﻓﺎﻷﻋﻤﻰ ﻤﺜﻼﹰ ﻴﻌﻭﺽ ﺒﺤﺩﺓ ﺍﻟﺴﻤﻊ ‪ ،‬ﻭﺍﻟﺫﻱ ﻻ ﻴﺴﻤﻊ ﻴﻌـﻭﺽ ﺒﻘــﻭﺓ ﺍﻹﺒـﺼﺎﺭ‬
‫ﻭﻫﻜﺫﺍ … ﻭﺍﻟﺘﻌﻭﻴﺽ ﻓﻲ ﺍﻟﻤﺠﺎل ﺍﻟﻨﻔﺴﻲ ﻫﻭ ﺃﺴﻠﻭﺏ ﻤﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻷﻨﺎ ﺍﻟﻼﺸﻌﻭﺭﻴـﺔ ﺍﻟﺘﻲ ﺘﻠﺠـﺄ‬
‫ﺇﻟﻴﻬﺎ ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﻀﻐﻁ ﺍﻟﻤﺤﺘﻭﻴﺎﺕ ﺍﻟﻼﺸﻌﻭﺭﻴﺔ … ﻓﻘـﺩ ﻴﻠﺠـﺄ ﻗﺼﻴـﺭ ﺍﻟﻘﺎﻤــﺔ ﻹﻅﻬــﺎﺭ‬
‫ﺍﻟﺴﻴﻁـﺭﺓ ﻭﺍﻟﺘﺴﻠـﻁ ﺒﺼﻭﺭﺓ ﻤﺒﺎﻟﻎ ﻓﻴﻬﺎ … ) ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ ‪ ،‬ﺏ ﺕ ‪. ( 135 :‬‬

‫‪ -8‬ﺍﻹﺒﺩﺍل ﺃﻭ ﺍﻟﻨﻘل ﺃﻭ ﺍﻹﺯﺍﺤﺔ ‪:Displacement‬‬

‫ﻫﻭ ﺇﻋﺎﺩﺓ ﺘﻭﺠﻴﻪ ﺍﻻﻨﻔﻌﺎﻻﺕ ﺍﻟﻤﺤﺒﻭﺴـﺔ ﻨﺤـﻭ ﺃﺸـﺨﺎﺹ ﺃﻭ ﻤﻭﻀـﻭﻋﺎﺕ ﺃﻭ ﺃﻓﻜـﺎﺭ‬
‫ﻏﻴﺭ ﺍﻷﺸﺨﺎﺹ ﺃﻭ ﺍﻟﻤﻭﻀـﻭﻋﺎﺕ ﺃﻭ ﺍﻷﻓﻜـﺎﺭ ﺍﻷﺼـﻠﻴﺔ ﺍﻟﺘـﻲ ﺴـﺒﺒﺕ ﺍﻻﻨﻔﻌـﺎل ‪ ،‬ﻭﻋـﺎﺩﺓ‬
‫ﺘﻜﻭﻥ ﺍﻷﺸﺨﺎﺹ ﺃﻭ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺃﻭ ﺍﻷﻓﻜـﺎﺭ ﺍﻟﺘـﻲ ﺘـﺯﺍﺡ ﺇﻟﻴﻬـﺎ ﺍﻻﻨﻔﻌـﺎﻻﺕ ﻫـﺩﻓﺎﹰ ﺁﻤﻨـﺎﹰ‬
‫ﻋﻠﻰ ﺍﻷﻗل ﺃﻜﺜﺭ ﺃﻤﻨﺎﹰ ﻤﻥ ﺍﻟﻬـﺩﻑ ﺍﻷﺼـﻠﻲ ﻭﺍﻻﻨﻔﻌـﺎل ﺍﻟﻤـﺯﺍﺡ ﻏﺎﻟﺒـﺎﹰ ﻤـﺎ ﻴﻜـﻭﻥ ﺍﻨﻔﻌـﺎل‬
‫ـﻭﺓ‬
‫ـﺴﺒﺏ ﻗـ‬
‫ـﺔ ﺒـ‬
‫ـﺩﺍل ﺃﻭ ﺍﻹﺯﺍﺤـ‬
‫ـﺘﻡ ﺍﻹﺒـ‬
‫ـﺭﺍﻥ ‪ .( 44 : 1997،‬ﻭﻴـ‬
‫ـﻭﻑ ) ﺯﻫـ‬
‫ـﺔ ﻭﺨـ‬
‫ﻜﺭﺍﻫﻴـ‬
‫ﺍﻟﻤﺼﺩﺭ ﺍﻷﺼﻠﻲ ﻭﻋﺩﻡ ﺘﻤﻜﻴﻥ ﺍﻟﻔﺭﺩ ﻤﻥ ﺍﻟﺘﻌﺎﻤل ﻤﻌﻪ ﻤﺒﺎﺸﺭﺓ ﻓﻤـﻥ ﻴﺤـﺒﻁ ﻤـﻥ ﺭﺌﻴـﺴﻪ ﻗـﺩ‬
‫ﻴﻨﺯل ﺍﻟﻌﻘﺎﺏ ﺒﺄﺤﺩ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻪ ‪،‬ﻭﺍﻟﺘﻠﻤﻴﺫ ﺍﻟـﺫﻱ ﻴﻌﺎﻗـﺏ ﻤـﻥ ﻤﻌﻠﻤـﻪ ﻗـﺩ ﻴﺘـﺭﺒﺹ ﺒﺄﺨﻴـﻪ‬
‫ﺍﻷﺼﻐﺭ ﻤﻨﻪ ﻭﻴﻌﺘﺩﻱ ﻋﻠﻴﻪ ‪ ،‬ﻭﺍﻟـﺴﻴﺩﺓ ﺍﻟﺘـﻲ ﺘﺤـﺒﻁ ﻓـﻲ ﻋﻼﻗﺎﺘﻬـﺎ ﻤـﻊ ﺯﻭﺠﻬـﺎ ﺘﺘـﺴﻘﻁ‬
‫ﺍﻷﺨﻁﺎﺀ ﻷﺒﻨﺎﺌﻬﺎ ﻭﻟﻶﺨﺭﻴﻥ ) ﻜﻔﺎﻓﻲ ‪.( 378 : 1990 ،‬‬
‫ﻤـﻥ ﺍﻟﻭﺍﻀـﺢ ﺃﻥ ﺍﻹﺒـﺩﺍل ﺃﻭ ﺍﻟﻨﻘـل ﺃﻭ ﺍﻹﺯﺍﺤـﺔ ﻴﻘـﻊ ﻓﻴﻬـﺎ ﺍﻟﻜﺜﻴـﺭ ﻤﻨـﺎ ﻭﻫﻲ‬
‫ﺤﻴﻠﺔ ﻻ ﺸﻌﻭﺭﻴﺔ ﻗﺩ ﻴﻨﻜﺭﻫـﺎ ﺍﻹﻨﺴـﺎﻥ ﻓﺎﻟﺫﻱ ﻴﻐﻀـﺏ ﻤﻥ ﺯﻭﺠﺘﻪ ﻓﺈﻨﻪ ﻴﻨﺯل ﻏـﻀﺒﻪ ﻋﻠـﻰ‬
‫ﻋﻤﺎﻟﻪ ﺃﻭ ﻤﻥ ﻴﻌﻤل ﺘﺤﺕ ﺇﻤﺭﺘﻪ ﻭﺍﻟﻤﺭﺍﻫﻕ ﺍﻟﺫﻱ ﻴﺤـﺏ ﻓﺘﺎﺓ ﻭﻻ ﻴﺴﺘﻁﻊ ﺍﻟﻤﺼﺎﺭﺤﺔ ﻓﺈﻨﻪ ﻴﻨﻘـل‬
‫ﺤﺒﻪ ﻟﻤﻥ ﺤﻭﻟﻬﺎ ‪ .‬ﻭﻗﺩﻴﻤـﺎﹰ ﻜﺎﻥ ﺍﻟﺸﻌﺭﺍﺀ ﻴﺘﻐﻨﻭﻥ ﺒﺒﻴـﺕ ﺍﻟﻤﺤﺒﻭﺒﺔ ﺃﻭ ﻤـﺎ ﺤﻭﻟﻬـﺎ ﻭﻴﺘﻐـﺯﻟﻭﻥ‬
‫ﺒﻨﺎﻗﺘﻬـﺎ ‪ ،‬ﺃﻭ ﺒﺄﺤﺠﺎﺭ ﺩﺍﺭﻫﺎ ﺒﻌﺩ ﺭﺤﻴﻠﻬﺎ ‪ ،‬ﻭﺍﻟﻘﺼﺩ ﻫﻲ ﺍﻟﻔﺘﺎﺓ ﻨﻔﺴﻬﺎ ‪.‬‬

‫‪ -9‬ﺍﻹﻨﻜﺎﺭ ‪:Denial‬‬
‫ﻫﻭ ﺍﺩﻋﺎﺀ ﺍﻟﺸﺨـﺹ ﻋـﺩﻡ ﻭﺠـﻭﺩ ﺍﻟﺤﺎﺠـﺔ ﺍﻟﻤﺤﺒﻁـﺔ ﺃﻭ ﺍﻟﻌﺎﺌـﻕ ﺃﻭ ﺍﻟـﺼـﺭﺍﻉ‬
‫ﺍﻟﺤﺎﺩ ‪ ،‬ﻓﻼ ﻴﺩﺭﻙ ﺘﻬﺩﻴﺩ ﺘﻘﺩﻴـﺭ ﺍﻟﺫﺍﺕ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟـﻲ ﻴﺨﻔــﺽ ﺘﻭﺘــﺭﻩ ﻭﻗﻠﻘــﻪ ﻭﻴـﺸﻌـﺭ‬
‫ﺒﺎﻻﺭﺘﻴﺎﺡ ‪ ،‬ﻓﺎﻹﻨﻜﺎﺭ ﺘﻌﻤﻴﻪ ﻟﻠﻭﺍﻗﻊ ﻭﺨﺩﺍﻉ ﻟﻠﻨﻔﺱ ) ﻤﺤﻤﺩ ﻭﻤﺭﺴﻲ ‪. ( 149 : 1986 ،‬‬
‫ﻭﺍﻹﻨﻜﺎﺭ ﻋﻤﻠﻴﺔ ﺃﻭ ﺤﻴﻠﺔ ﺸﺎﺌﻌﺔ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ﻷﻥ ﺍﻹﻨﻜﺎﺭ ﻤﻥ ﺍﻟﻤﻴﻜﺎﻨﺯﻤﺎﺕ ﺍﻟﺒـﺴﻴﻁﺔ ﻓـﻲ‬
‫ﺍﻟﺩﻓﺎﻉ ﻋﻥ ﺍﻟﺫﺍﺕ ‪ .‬ﻭﻫﻲ ﺸﺎﺌﻌﺔ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﻭﺍﻟﻜﺒﺎﺭ ‪ ،‬ﻭﻴﻤﺎﺭﺱ ﺍﻟﻔﺭﺩ ﺍﻹﻨﻜﺎﺭ ﻋﻠﻰ ﺍﻟﻤـﺴﺘﻭﻯ‬
‫ﺍﻟﻼﺸﻌﻭﺭﻱ ﺃﻭ ﻋﻠﻰ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻟﺸﻌﻭﺭﻱ … ﻓﺎﻷﻡ ﺸﺩﻴﺩﺓ ﺍﻟﺘﻌﻠﻕ ﺒﺎﺒﻨﻬﺎ ﺘﻤﻴل ﺇﻟﻰ ﺃﻥ ﺘﻨﻜـﺭ ﺃﻴـﺔ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻋﻴﻭﺏ ﺃﻭ ﻨﻘﺎﺌﺹ ﻓﻴﻪ ‪ ،‬ﻭﺍﻟﻔﺭﺩ ﻨﻔﺴﻪ ﻴﻤﻴل ﺇﻟﻰ ﺇﻨﻜﺎﺭ ﻤﺎ ﺒﻪ ﻤﻥ ﻗﺼﻭﺭ ﺃﻭ ﻋﻴﻭﺏ ﺃﻭ ﻤـﺎ ﻴﻘﺎﺒﻠـﻪ‬
‫ﻤﻥ ﻓﺸل ) ﻜﻔﺎﻓﻲ ‪. ( 378 : 1990،‬‬

‫‪ -10‬ﺍﻷﺤﻼﻡ ‪:Dreams‬‬
‫ﺘﻌﺘﺒﺭ ﺍﻷﺤﻼﻡ ﺇﺤﺩﻯ ﺍﻟﻭﺴﺎﺌل ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﻴﻠﺠﺄ ﺇﻟﻴﻬﺎ ﺍﻟﺸﺨﺹ ﻹﺸﺒﺎﻉ ﺩﻭﺍﻓﻌﻪ ﺍﻟﺘﻲ ﺘﻠﺢ‬
‫ﻋﻠﻰ ﻁﻠﺏ ﺍﻹﺸﺒﺎﻉ ‪ ،‬ﺨﺎﺼﺔ ﺇﺫﺍ ﻜﺎﻥ ﻫﺫﺍ ﺍﻹﺸﺒﺎﻉ ﻤﺴﺘﺤﻴﻼﹰ ﻓﻲ ﻋﺎﻟﻡ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻓﻔﻲ ﺍﻷﺤﻼﻡ ﻴـﺭﻯ‬
‫ﺍﻟﻔﺭﺩ ﺩﻭﺍﻓﻌﻪ ﻭﻗﺩ ﺘﺤﻘﻘﺕ ﻓﻲ ﺼﻭﺭﺓ ﺤﺩﺙ ﻴﺘﻡ ﺃﻭ ﺨﺒﺭﺓ ﻴﻌﻴﺸﻬﺎ ﻓﻲ ﺍﻟﺤﻠﻡ ) ﻁـﻪ‪( 138 :1999،‬‬
‫‪ ،‬ﺃﻤﺎ ﺃﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ ‪ Day Dreams‬ﻓﻬﻲ ﻀﺭﺏ ﻤﻥ ﺍﻟﺘﺨﻴـل ﻴﻠﺠـﺄ ﺇﻟﻴـﻪ ﺍﻟﻔـﺭﺩ ‪ ،‬ﻭﺍﻟﻭﻅﻴﻔـﺔ‬
‫ﺍﻷﺴﺎﺴﻴﺔ ﻷﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ ﻜﻭﺴﻴﻠﺔ ﺩﻓﺎﻋﻴﺔ ﻫﻲ ﺃﻥ ﺍﻟﻔﺭﺩ ﻤﻥ ﺨﻼل ﻫﺫﻩ ﺍﻷﺤﻼﻡ ﻴﺤﻘﻕ ﻓﻲ ﺍﻟﺨﻴﺎل ﻤﺎ‬
‫ﻋﺯ ﻋﻠﻴﻪ ﺘﺤﻘﻴﻘﻪ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﻓﺄﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ ﺘﺭﺘﺒﻁ ﺍﺭﺘﺒﺎﻁﺎﹰ ﻤﺒﺎﺸﺭﺍﹰ ﻭﺇﻴﺠﺎﺒﻴـﺎﹰ ﺒﻜﻤﻴـﺔ‬
‫ﺍﻹﺤﺒﺎﻁ ﺍﻟﺘﻲ ﻴﺼﺎﺩﻓﻬﺎ ﺍﻟﻔﺭﺩ ) ﻜﻔﺎﻓﻲ ‪ .( 388 ، 387 : 1990 ،‬ﻭﺃﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ ﺤﻴﻠﺔ ﻨﻔـﺴﻴﺔ‬
‫ﺸﺎﺌﻌﺔ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﻋﻤﺎﺭ ‪ ،‬ﻟﻜﻨﻬﺎ ﺃﻜﺜﺭ ﺸﻴﻭﻋﺎﹰ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﻭﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺨﺎﺼـﺔ ﺃﻭﻟﺌـﻙ ﺍﻟـﺫﻴﻥ‬
‫ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻅﺭﻭﻑ ﺃﺴﺭﻴﺔ ﺘﻌﺭﻀﻬﻡ ﻟﻠﺤﺭﻤﺎﻥ ﻭﺍﻟﻘﺴﻭﺓ ﻤﻤﺎ ﻴﺠﻌﻠﻬﻡ ﻴﻬﺭﺒﻭﻥ ﻤﻥ ﻭﺍﻗـﻊ ﺤﻴـﺎﺘﻬﻡ‬
‫ﺍﻟﻤﺅﻟﻡ ﺇﻟﻰ ﺍﻟﺨﻴﺎل ) ﻤﺤﻤﺩ ﻭﻤﺭﺴﻲ ‪. ( 163 : 1986 ،‬‬
‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﺍﻟﻨﺎﺱ ﻭﺨﺎﺼﺔ ﺍﻟﺫﻴﻥ ﻻ ﻴﺴﺘﻁﻴﻌﻭﻥ ﺘﺤﻘﻴﻕ ﻁﻤﻭﺤﺎﺘﻬﻡ ﻴﺒﻨﻭﻥ‬
‫ﻷﻨﻔﺴﻬﻡ ﻓﻲ ﺍﻟﺨﻴﺎل ﻗﺼﻭﺭﺍﹰ ﻤﻥ ﺫﻫﺏ ﺃﻭ ﻋﻨﺩﻤﺎ ﻴﺨﻠﻭﻥ ﺒﺄﻨﻔﺴﻬﻡ ﻓﺈﻨﻬﻡ ﻴﺨﻠﺩﻭﻥ ﻟﻠﺸﺭﻭﺩ ﻭﺍﻟﺴﺭﺤﺎﻥ‬
‫ﺍﻟﺫﻱ ﻴﺅﻫﻠﻬﻡ ﻟﺘﺤﻘﻴﻕ ﻤﺭﺍﺩﻫﻡ ﻓـﻲ ﺍﻟﺨﻴـﺎل ‪ ،‬ﻓـﻲ ﻤﺤﺎﻭﻟـﺔ ﻟﻠﺘﺨﻔﻴﻑ ﻤـﻥ ﺤـﺩﺓ ﺍﻟﺘﻭﺘــﺭ‪،‬‬
‫ﻭﻗـﺩ ﻨﺭﺍﻫﺎ ﻋﻨﺩ ﺍﻟﺠﻤﻴﻊ ﻭﺨﺎﺼﺔ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺍﻟﺫﻴﻥ ﺤـﺭﻤﻭﺍ ﺸﻴﺌﺎﹰ ﻤﺎ ‪ ،‬ﻓﺈﻨـﻪ ﻴﺤﻘــﻕ ﻤــﺎ‬
‫ﺤـﺭﻡ ﻤﻨـﻪ ﻓﻲ ﺃﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ ﺍﻟﺘﻲ ﺘﺨﻔﻑ ﻋﻨﻪ ﺒﻌﺽ ﻤﻜﺒﻭﺘﺎﺘﻪ‪.‬‬

‫‪ -11‬ﺍﻻﻨﺴﺤﺎﺒﻴﺔ ‪:Withdrawal‬‬
‫ﺍﻻﻨﺴﺤﺎﺏ ﻫﻭ ﺍﻟﻬﺭﻭﺏ ﻭﺍﻻﺒﺘﻌﺎﺩ ﻋﻥ ﻋﻭﺍﺌﻕ ﺇﺸﺒﺎﻉ ﺍﻟﺩﻭﺍﻓﻊ ﻭﺍﻟﺤﺎﺠﺎﺕ ﻭﻋـﻥ ﻤـﺼﺎﺩﺭ‬
‫ﺍﻟﺘﻭﺘﺭ ﻭﺍﻟﻘﻠﻕ ﻭﻋﻥ ﻤﻭﺍﻗﻑ ﺍﻹﺤﺒﺎﻁ ﻭﺍﻟﺼﺭﺍﻉ ﺍﻟﺸﺩﻴﺩ ) ﺯﻫﺭﺍﻥ ‪.( 41 : 1997‬‬
‫ﻭﻴﺄﺨﺫ ﺍﻻﻨﺴﺤﺎﺏ ﺃﺸﻜﺎﻻﹰ ﻜﺜﻴﺭﺓ ﺃﻫﻤﻬﺎ ‪:‬‬
‫ﺍﻟﻬﺭﻭﺏ ﻤﻥ ﺍﻟﻤﻭﻗﻑ ‪ :‬ﻓﺎﻟﺸﺨﺹ ﺍﻟﺫﻱ ﻴﺠﺩ ﺍﻟﺼﺩ ﻭﻋﺩﻡ ﺍﻟﺘﻘﺒل ﻤﻥ ﺍﻟﻨـﺎﺱ ﻴﺒﺘﻌـﺩ‬ ‫ﺃ‪-‬‬
‫ﻋﻨﻬﻡ ‪ ،‬ﻭﻴﻔﻀل ﺍﻟﻭﺤﺩﺓ ﻭﺍﻟﻌﺯﻟﺔ ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﺨﺎﻑ ﻤﻥ ﺍﻟﻔﺸل ﻴﺒﺘﻌـﺩ ﻋـﻥ ﺍﻟﺘﺤـﺩﻴﺎﺕ‬
‫ﻭﺍﻟﻤﻨﺎﻓﺴﺔ ‪.‬‬
‫ﺏ‪ -‬ﺍﻟﺨﻀﻭﻉ ﻭﺍﻻﺴﺘﺴﻼﻡ ‪ :‬ﻋﻨﺩﻤﺎ ﻴﺸﻌﺭ ﺍﻟﺸﺨﺹ ﺒﻌﺩﻡ ﺍﻟﻜﻔﺎﺀﺓ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬
‫ﻓﺈﻨﻪ ﻴﺨﻀﻊ ﻟﻶﺨﺭﻴﻥ ﻭﻴﺼﺒﺢ ﺍﺘﻜﺎﻟﻴﺎﹰ ﻀﻌﻴﻑ ﺍﻟﺸﺨﺼﻴﺔ ﺴﻬل ﺍﻻﻨﻘﻴﺎﺩ ﻭﺍﻻﺴﺘﺴﻼﻡ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﻌﺎﻨﻲ ﺍﻟﺸﺨﺹ ﺍﻻﻨﺴﺤﺎﺒﻲ ﻤﻥ ﺘﺄﺨﺭ ﻓﻲ ﻨﻀﻭﺝ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻤـﻥ ﺍﻟـﺸﻌﻭﺭ ﺒـﺎﻟﻨﻘﺹ‬

‫ﻭﺍﻟﻁﻔل ﺍﻻﻨﺴﺤﺎﺒﻲ ﻫﺎﺩﺉ ‪ ،‬ﻤﻨﻁﻭﹴ ﻋﻠﻰ ﻨﻔﺴﻪ ﺨﺠﻭل ﺴﺭﻴﻊ ﺍﻟﺒﻜﺎﺀ ﺘﺠﺭﺡ ﺇﺤﺴﺎﺴﺎﺘﻪ ﺒﺴﻬﻭﻟﺔ ‪ ،‬ﻻ‬
‫ﻴﺜﻕ ﺒﻨﻔﺴﻪ ﻭﻻ ﺒﺎﻵﺨﺭﻴﻥ ‪ ،‬ﻭﻤﻥ ﻋﻭﺍﻤل ﺘﻨﻤﻴﺔ ﻫﺫﻩ ﺍﻟﺴﻤﺎﺕ ﻓﻲ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻻﻨـﺴﺤﺎﺒﻴﺔ ﻀـﻌﻑ‬
‫ﺍﻟﺒﻨﻴﺔ ﻭﺍﻋﺘﻼل ﺍﻟﺼﺤﺔ ‪ ،‬ﻭﻭﺠﻭﺩ ﻋﻴﻭﺏ ﻭﻋﺎﻫﺎﺕ ﺠﺴﻤﻴﺔ ﺃﻭ ﺘﻌﺭﺽ ﺍﻟﻁﻔل ﻟﻠﺤﺭﻤﺎﻥ ﻭﺍﻟﻤﻌﺎﻤﻠﺔ‬
‫ﺍﻟﻘﺎﺴﻴﺔ ﻤﻥ ﻭﺍﻟﺩﻴﻪ ﻭﻤﺩﺭﺴﻴﻪ ) ﻤﺤﻤﺩ ﻭﻤﺭﺴﻲ ‪( 165 : 1986،‬‬

‫ﻨﻼﺤﻅ ﺃﻥ ﺤﻴل ﺍﻟﺘﻭﺍﻓﻕ ﻻ ﺘﻘﻑ ﻋﻨﺩ ﺤﺩ ﻤﻌﻴﻥ ﻟﻠﻔﺭﺩ ‪ ،‬ﻓﺎﻟﺫﻱ ﻴﻔﻠﺕ ﻤﻥ ﻭﺍﺤﺩﺓ ﻓﺈﻨﻪ ﻴﻘـﻊ‬
‫ﻓﻲ ﺍﻷﺨﺭﻯ ‪ ،‬ﻭﺍﻟﺫﻱ ﻴﺘﺼﻑ ﺒﻭﺍﺤﺩﺓ ﻗﺩ ﻴﺘﺼﻑ ﺒﺜﺎﻨﻴﺔ ﻭﺜﺎﻟﺜﺔ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﺤﻴل ﻗﺩ ﺘﻜـﻭﻥ ﻭﺍﻀـﺤﺔ‬
‫ﻭﺠﻠﻴﺔ ﻋﻨﺩ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺘﻤﺎﺭﺱ ﺒﺸﻜل ﻴﻭﻤﻲ ﻭﻤﻠﺤﻭﻅ ﻭﻫﺅﻻﺀ ﻴﻌـﺎﻨﻭﻥ ﻤـﻥ ﺤﻴـﺙ ﻻ‬
‫ﻴﺸﻌﺭﻭﻥ ﺒﺄﻤﺭﺍﺽ ﻋﺼﺎﺒﻴﺔ ﻗﺩ ﺘﻜﻭﻥ ﺒﺴﻴﻁﺔ ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ ﻤﺘﻭﺴﻁﺔ ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ ﻜﺒﻴﺭﺓ ‪ ،‬ﻭﻫـﺫﻩ‬
‫ﺩﺭﺠﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻋﻨﺩﻫﻡ ‪ ،‬ﻭﺒﻌﺽ ﺍﻟﻨﺎﺱ ﻻ ﺘﻼﺤﻅ ﻋﻠﻴﻬﻡ ﺇﻻ ﻨﺎﺩﺭﺍﹰ ﺠﺩﺍﹰ ‪ ،‬ﺤﻴﺙ ﺃﻨﻬـﻡ ﻴﺘـﺼﻔﻭﻥ‬
‫ﺒﺎﻻﺘﺯﺍﻥ ﻭﺍﻻﻋﺘﺩﺍل ﻭﻫﺅﻻﺀ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻨﺼﻔﻬﻡ ﺒﺎﻷﺼﺤﺎﺀ ﻨﻔﺴﻴﺎﹰ ﺃﻭ ﺍﻟﻤﺘﻭﺍﻓﻘﻴﻥ ﻭﻫﻡ ﻗﻠﺔ ﺒـﻴﻥ‬
‫ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺒﻌﺽ ﺍﻟﺤﻴل ﺍﻟﺘﻭﺍﻓﻘﻴﺔ ﺘﺘﻌﺎﺭﺽ ﻤﻊ ﻤﺘﻁﻠﺒﺎﺕ ﺍﻹﻴﻤﺎﻥ‪ ،‬ﻤﺜل‪ :‬ﺍﻟﻨﻘـل ﺃﻭ‬
‫ﺍﻹﺯﺍﺤﺔ ﻓﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﺘﺴﻘﻁ ﻏﻀﺒﻙ ﻤﻥ ﺸﺨﺹ ﻭﺘﻭﻗﻌﻪ ﻋﻠﻰ ﺁﺨﺭ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻟﺘﺒﺭﻴﺭ ﺍﻟﺫﻱ‬
‫ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﺼﺎﺤﺏ ﺒﺎﻟﻜﺫﺏ‪ ،‬ﻭﺍﻹﺴﻘﺎﻁ ﺍﻟﺫﻱ ﻓﻴﻪ ﺍﺘﻬﺎﻡ ﻟﻶﺨﺭﻴﻥ ﺒﺩﻭﻥ ﺩﻟﻴـل ﺃﻭ ﻤﺒـﺭﺭ ‪ ،‬ﻭﻫﻨـﺎﻙ‬
‫ﺒﻌﺽ ﺍﻟﺤﻴل ﺍﻟﻤﻘﺒﻭﻟﺔ ﻤﺜل ﺍﻟﺘﻭﺤﺩ ﺍﻹﻴﺠﺎﺒﻲ ﻓﺘﻭﺤﺩ ﺍﻟﻁﻔل ﺒﻭﺍﻟﺩﻴﻪ ﻗﺩ ﻴﺴﺎﻋﺩﻩ ﻓﻲ ﺍﻜﺘﺴﺎﺏ ﺍﻷﻨﻤﺎﻁ‬
‫ﺍﻟﺴﻠﻭﻜﻴﺔ ﺍﻹﻴﺠﺎﺒﻴﺔ ﻟﻠﻭﺍﻟﺩﻴﻥ‪ ،‬ﻭﺃﺤﻼﻡ ﺍﻟﻨﻭﻡ ﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﺘﻨﻔﻴﺴﺎﹰ ﻋﻥ ﺒﻌﺽ ﺍﻟﻤـﺸﺎﻋﺭ ﻭﺍﻵﻻﻡ ﺍﻟﺘـﻲ‬
‫ﺘﺼﻴﺏ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺤﺎل ﻴﻘﻅﺘﻪ‪ ،‬ﻭﺃﺤﻼﻡ ﺍﻟﻴﻘﻅﺔ ﺃﺤﻴﺎﻨﺎﹰ ﺘﻨﻔﺱ ﻋﻥ ﺍﻹﻨﺴﺎﻥ ﺒﻌﺽ ﺃﻨﻭﺍﻉ ﺍﻟﺤﺭﻤﺎﻥ‪.‬‬

‫ﻭﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻓﺈﻥ ﺍﻟﺤﻴل ﺍﻟﺘﻭﺍﻓﻘﻴﺔ ﺘﺸﻌﺭ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻟﺘﻭﺍﻓﻕ ﻭﺘﺨﻔﻑ ﻤﻥ ﺤﺩﺓ ﺍﻟﺘﻭﺘﺭ ﻭﻋﻠﻰ‬
‫ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﺤﺎﻭل ﻋﺩﻡ ﺍﻟﺘﻤﺎﺩﻱ ﻓﻲ ﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﻷﻨﻬﺎ ﺘﻔﺴﺩ ﻋﻠﻴﻪ ﺤﻴﺎﺘﻪ ‪ ،‬ﺃﻤﺎ ﺍﺴﺘﺨﺩﺍﻤﻬﺎ ﺒـﺼﻭﺭﺓ‬
‫ﻤﻌﻘﻭﻟﺔ ﻓﺈﻨﻬﺎ ﺘﺩل ﻋﻠﻰ ﺍﻟﺘﻭﺍﺯﻥ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟـﺫﻱ ﻴـﺴﺎﻋﺩ ﺍﻹﻨـﺴﺎﻥ ﻋﻠـﻰ‬
‫ﺍﻻﺴﺘﻤﺭﺍﺭ ﻓﻲ ﺤﻴﺎﺘﻪ ﺒﺄﻤﺎﻥ ﻭﺍﻁﻤﺌﻨﺎﻥ ‪.‬‬

‫ﻭﻋﻠﻰ ﺍﻟﻤﻬﺘﻤﻴﻥ ﺒﺎﻷﻁﻔﺎل ﻤﺴﺎﻋﺩﺓ ﺍﻟﻁﻔل ﺍﻻﻨﺴﺤﺎﺒﻲ ﻋﻠﻰ ﺘﺨﻁﻲ ﻫـﺫﻩ ﺍﻟﻤـﺸﻜﻠﺔ ﺤﺘـﻰ‬
‫ﻴﻜﺴﺏ ﺍﻟﻁﻔل ﺍﻟﺜﻘﺔ ﺒﻨﻔﺴﻪ ‪ ،‬ﻭﺒﺎﻵﺨﺭﻴﻥ ﻜﻲ ﻴﺴﺘﻁﻴﻊ ﺍﻟﻌﻴﺵ ﺩﻭﻥ ﺍﻟـﺸﻌﻭﺭ ﺒـﺎﻟﻨﻘﺹ ﻭﺍﻟﺩﻭﻨﻴـﺔ‬
‫ﻭﺍﻻﺘﻜﺎل ﻋﻠﻰ ﺍﻵﺨﺭﻴﻥ ‪ ،‬ﻭﺨﺎﺼﺔ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﻓﻘﺩﺍﻥ ﺍﻟﻌﺎﻁﻔﺔ ﻭﺍﻟﺤﺏ ‪ ،‬ﻓﺈﻥ‬
‫ﻫﺅﻻﺀ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﻨﺴﺤﺒﻭﻥ ﺃﻤﺎﻡ ﺃﻗﺭﺍﻨﻬﻡ ﻓﻲ ﺒﻌﺽ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺤﺭﺠﺔ ‪ ،‬ﺤﺘﻰ ﻻ ﻴﺘﻌﺭﻀﻭﺍ ﻟﻠﺤـﺭﺝ‬
‫ﻓﻌﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻥ ﻴﺭﺍﻋﻴﻬﻡ ﻭﻴﺴﺎﻋﺩﻫﻡ ﻋﻠﻰ ﺘﺨﻁﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺤﺭﺠﺔ ﻭﺘﻌﻭﻴﺩﻫﻡ ﻋﻠـﻰ ﻤﻭﺍﺠﻬـﺔ‬
‫ﺍﻷﻤﻭﺭ ﺒﺎﺘﺯﺍﻥ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﻌﻴﺸﻭﻥ ﺤﻴﺎﺘﻬﻡ ﺒﺼﻭﺭﺓ ﻁﺒﻴﻌﻴﺔ ‪.‬‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺩﻭﺭ ﺍﻷﺴﺭﺓ ﻓﻲ ﺇﺤﺩﺍﺙ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺍﻷﺴﺭﺓ ﺍﻟﺤﻀﻥ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻷﻭل ﺍﻟﺫﻱ ﻴﻨﻤﻭ ﻓﻴﻪ ﺍﻟﻁﻔـل ﻭﺘﺘﺤـﺩﺩ ﻓﻴﻬـﺎ ﻤﻌـﺎﻟﻡ‬
‫ﺸﺨﺼﻴﺘﻪ ‪.‬‬

‫ﻭﻟﻸﺴﺭﺓ ﺩﻭﺭ ﻫﺎﻡ ﻓﻲ ﺨﻠﻕ ﺠﻴل ﻤﻥ ﺍﻟﻤﻭﺍﻁﻨﻴﻥ ﻴﺘﻤﺘﻊ ﺒﺎﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻭﻫﻲ ﺒﺎﻟﻨـﺴﺒﺔ‬
‫ﻟﻠﻁﻔل ﺘﻌﺘﺒﺭ ﻤﺼﺩﺭﺍﹰ ﻫﺎﻤﺎﹰ ﻟﻘﻴﻤﻪ ﻭﺍﺘﺠﺎﻫﺎﺘﻪ ‪ ،‬ﻜﻤﺎ ﺃﻨﻪ ﻓﻲ ﺍﻟﺴﻨﻭﺍﺕ ﺍﻷﻭﻟﻰ ﺍﻟﺘﻲ ﻴﻘـﻀﻴﻬﺎ ﺍﻟﻁﻔـل‬
‫ﻓﻲ ﺍﻷﺴﺭﺓ ﻭﻤﻥ ﺨﻼل ﺨﺒﺭﺍﺘﻪ ﺍﻟﻤﺘﻨﻭﻋﺔ ﻭﻋﻼﻗﺎﺘﻪ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻤﺘﻌﺩﺩﺓ ﻭﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺘـﻲ ﺘﻘﺎﺒﻠـﻪ‬
‫ﻭﻴﺨﺘﺒﺭ ﻓﻴﻬﺎ ﺇﻤﻜﺎﻨﻴﺎﺘﻪ ﻭﻗﺩﺭﺍﺘﻪ ﻴﻜﻭ‪‬ﻥ ﺍﻟﻁﻔل ﻤﺩﺭﻜﺔ ﻋﻥ ﻨﻔﺴﻪ ‪ Self Concept‬ﺍﻟﺫﻱ ﻴـﺅﺜﺭ ﻓـﻲ‬
‫ـﻥ‬
‫ـﺭﻩ ﻤـ‬
‫ـﻪ ﺒﻐﻴـ‬
‫ـﺴﻪ ﻭﻋﻼﻗﺘـ‬
‫ـل ﺒﻨﻔـ‬
‫ـﺔ ﺍﻟﻁﻔـ‬
‫ـﻰ ﻋﻼﻗـ‬
‫ـﺅﺜﺭ ﻋﻠـ‬
‫ـﺴﺘﻘﺒل ﻭﻴـ‬
‫ـﻲ ﺍﻟﻤـ‬
‫ـﻠﻭﻜﻪ ﻓـ‬
‫ﺴـ‬
‫ﺍﻟﻨﺎﺱ)ﻋﻠﻲ‪:‬ﺏ‪،‬ﺕ‪.(225‬‬

‫ﻭﺘﺒﺩﺃ ﻋﻼﻗﺎﺕ ﺍﻟﻔﺭﺩ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﺘﻲ ﺘﻜﺴﺒﻪ ﺍﻟﺸﻌﻭﺭ ﺒﻘﻴﻤﺘﻪ ﻭﺫﺍﺘﻪ ﻤﻊ ﺃﻓـﺭﺍﺩ ﺃﺴـﺭﺘﻪ‬
‫ﺤﻴﺙ ﺃﻨﻪ ﻤﻥ ﺨﻼل ﻫﺫﻩ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﻭﻟﻴﺔ ﻴﻨﻤﻲ ﺨﺒﺭﺘﻪ ﻋﻥ ﺍﻟﺤﺏ ﻭﺍﻟﻌﺎﻁﻔﻴﺔ ﻭﺍﻟﺤﻤﺎﻴﺔ‪ ،‬ﻭﻴـﺯﺩﺍﺩ‬
‫ﻭﻋﻴﻪ ﻟﺫﺍﺘﻪ‪،‬ﻭﻴﺯﺩﺍﺩ ﻨﻤﻭﻩ ﺒﺯﻴﺎﺩﺓ ﺘﻔﺎﻋﻠﻪ ﻤﻊ ﺍﻟﻤﺤﻴﻁﻴﻥ ﺒﻪ ﻭﻗﻴﺎﻤﻪ ﺒﺩﻭﺭﻩ ﺍﻟﺨﺎﺹ ﻭﻴﻨﻤﻭ ﻟﺩﻴﻪ ﺸﻌﻭﺭ‬
‫ﺒﺎﻟﻁﻤﺄﻨﻴﻨﺔ ﻭﻋﻥ ﻁﺭﻴﻕ ﻫﺫﺍ ﺍﻟﺘﻔﺎﻋل ﺘﺄﺨﺫ ﺸﺨﺼﻴﺘﻪ ﺒﺎﻟﺘﺒﻠﻭﺭ ﻭﺍﻻﺘﺯﺍﻥ )ﺃﺤﻤﺩ‪.(266 :1998،‬‬

‫ﻭﻴﺘﻡ ﺘﺄﺜﻴﺭ ﺍﻷﺴﺭﺓ ﻓﻲ ﺘﺸﻜﻴل ﺍﻟﺴﻠﻭﻙ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻁﻔل ﻭﻨﻤﻁ ﺘـﺼﺭﻓﺎﺘﻪ ﻤـﻥ ﺨـﻼل‬
‫ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻓﻤﻥ ﺨﻼل ﻫﺫﻩ ﺍﻟﻌﻤﻠﻴﺔ ﻴﺴﻌﻰ ﺍﻟﻭﺍﻟﺩﺍﻥ ﻋﻥ ﻁﺭﻴﻘﻬﺎ ﺇﻟﻰ ﺃﻥ ﻴﻜﺘﺴﺏ ﺍﻟﻁﻔـل‬
‫ﺃﺴﺎﻟﻴﺏ ﺴﻠﻭﻜﻴﺔ ﻤﻨﻀﺒﻁﺔ ﺍﺠﺘﻤﺎﻋﻴﺎﹰ ﻭﻜﺫﻟﻙ ﺍﻜﺘﺴﺎﺏ ﻋﺎﺩﺍﺕ ﻭﻤﻌﺎﻴﻴﺭ ﻭﻗﻴﻡ ﺃﺨﻼﻗﻴـﺔ ﻭﺍﺘﺠﺎﻫـﺎﺕ‬
‫ﺘﺘﻔﻕ ﻤﻊ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻭﺍﻟﻤﻘﺒﻭﻟﺔ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ) ﻋﺒﺎﺱ ‪. ( 37 : 1997 ،‬‬
‫ﻭﻗﺩ ﺃﻜﺩﺕ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺃﻥ ﺍﻷﺴﺭﺓ ﻫﻲ ﻤﺠﺘﻤﻊ ﺍﻟﻁﻔل ﺍﻷﻭل ﺍﻟﺫﻱ ﻴﻤﻨﺤـﻪ ﻜﺜﻴـﺭ‬
‫ﻤﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻜﻴﻑ‪ ،‬ﻭﺘﻌﺘﺒﺭ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺃﻥ ﺍﻟﻁﻔل ﺍﻟﺫﻱ ﻴﺘﻜﻴﻑ ﺘﻜﻴﻔﺎﹰ ﺼـﺤﻴﺤﺎﹰ ﻤـﻊ‬
‫ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺤﻴﻁﺔ ﻁﻔل ﻤﻁﻤﺌﻥ ﻋﻠﻰ ﺤﻴﺎﺘﻪ ﻤﺘﺯﻥ ﻓﻲ ﺍﻨﻔﻌﺎﻻﺘﻪ ﻭﻋﻭﺍﻁﻔﻪ‪ ،‬ﺒﻴﻨﻤﺎ ﺍﻟﺫﻱ ﻴﻔﺸل ﻓـﻲ‬
‫ﺇﻗﺎﻤﺔ ﻫﺫﺍ ﺍﻟﺘﻜﻴﻑ ﻓﺈﻨﻪ ﻻ ﻴﻘﻭﻯ ﻋﻠـﻰ ﻤﻭﺍﺠﻬـﺔ ﻤـﺸﻜـﻼﺘﻪ ﺍﻟﻴﻭﻤﻴــﺔ … ﻭﻫﻜــﺫﺍ ﺘﻨـﺸﺄ‬
‫ﻤﺸﻜﻼﺕ ﺍﻟﻁﻔـل ﺍﻟﺴﻠﻭﻜﻴـﺔ ﻤﻥ ﻓﺸﻠﻪ ﻓﻲ ﺘﻭﺍﻓﻘﻪ ﻤﻊ ﺒﻴﺌﺘﻪ ) ﺃﺴﺭﺘﻪ ( ﻭﻤﻊ ﺃﺤﺩﺍﺙ ﺤﻴﺎﺘﻪ ﺃﺜﻨـﺎﺀ‬
‫ﻋﻤﻠﻴﺔ ﺍﻟﺘﻁﻭﻴﺭ ) ﺃﺤﻤﺩ‪. ( 306 : 1998 ،‬‬
‫ﻭﺒﻘﺩﺭ ﻤﺎ ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺘﻤﺎﺴﻙ ﺃﺴﺭﻱ ﻭﺘﻨﺸﺌﺔ ﺴـﻠﻴﻤﺔ ﻴﻜـﻭﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﻭﺍﻟﻨﻤـﻭ ﺍﻟـﺴﻠﻴﻡ‬
‫ﻟﻸﻁﻔﺎل‪ ،‬ﻭﺘﺭﺠﻊ ) ﻜﺎﺭﻥ ﻫﻭﺭﻨﻲ ( ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﺇﻟﻰ ﻋﺩﺓ ﻋﻭﺍﻤل ﻤﻨﻬﺎ ﺍﻨﻌﺩﺍﻡ ﺍﻟﺩﻑﺀ ﺍﻟﻌـﺎﻁﻔﻲ‬
‫ﻓﻲ ﺍﻷﺴـﺭﺓ ﻭﺸـﻌﻭﺭ ﺍﻟﻁﻔـــل ﺃﻨـﻪ ﺸـﺨﺹ ﻤﻨﺒـﻭﺫ ﻤﺤـﺭﻭﻡ ﻤـﻥ ﺍﻟﺤـﺏ ﻭﺍﻟﻌﻁـﻑ‬
‫ﻭﺍﻟﺤﻨﺎﻥ)ﻓﻬﻤﻲ‪ (21: 1971‬ﺒﻤﻌﻨﻰ ﺃﻥ ﺍﻟﺠﻭ ﺍﻷﺴﺭﻱ ﺍﻟﻌﺎﻁﻔﻲ ﻫﻭ ﺍﻟﺠﻭ ﺍﻟﺘﻭﺍﻓﻘﻲ ﻟﻸﻁﻔﺎل ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻴﺅﻜﺩ ﺍﻟﻤﻠﻴﺠﻲ ﺃﻥ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﺤﺭﻤﺘﻬﻡ ﺍﻟﻅﺭﻭﻑ ﻤﻥ ﺍﻟﺤﻴﺎﺓ ﻓﻲ ﻜﻨﻑ ﺍﻷﺴﺭ ﻨـﺸﺌﻭﺍ‬
‫ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﻴﺘﺄﺨﺭﻭﻥ ﻓﻲ ﺍﻟﻜﻼﻡ ﻋﻥ ﺃﻗﺭﺍﻨﻬﻡ ﻭﺘﻜﻭﻥ ﻤﻔﺭﺩﺍﺘﻬﻡ ﺃﻗـل ﻋــﺩﺩﺍﹰ ﻤـﻥ ﻤﻔـﺭﺩﺍﺕ‬
‫ﺃﻗﺭﺍﻨﻬـﻡ ﺍﻟﺫﻴـﻥ ﻟﻡ ﻴﺤﺭﻤﻭﺍ ﻤﻥ ﺍﻷﺴﺭ ﺤﻴـﺙ ﻴﺤﻅﻰ ﺍﻷﻁﻔـﺎل ﺒﻘﺴـﻁ ﺃﻭﻓـﺭ ﻤـﻥ ﺍﻟﻌﻨﺎﻴـﺔ‬
‫ﺍﻟﻔﺭﺩﻴﺔ ) ﺍﻟﻤﻠﻴﺠﻲ‪. ( 217 : 1971 ،‬‬
‫ﻜﻤﺎ ﺃﻥ ﺍﻷﻁﻔﺎل ﻴﺘﺄﺜﺭﻭﻥ ﺒﺘﺼﺩﻉ ﺍﻷﺴﺭﺓ ﺴﻭﺍﺀ ﻜﺎﻥ ﺍﻟﺘﺼﺩﻉ ﻨﺎﺘﺠﺎﹰ ﻋﻥ ﻤـﻭﺕ ﺍﻷﺏ ﺃﻭ‬
‫ﺍﻷﻡ ﺃﻭ ﻜﻼﻫﻤﺎ ﻤﻌﺎﹰ ‪ ،‬ﺃﻭ ﻜﺎﻥ ﺍﻟﺘﺼﺩﻉ ﻨﺘﻴﺠﺔ ﺍﻻﻨﻔﺼﺎل ﺒﺎﻟﻁﻼﻕ ‪ ،‬ﻭﺫﻟﻙ ﺃﻥ ﺍﻷﻁﻔﺎل ﻓـﻲ ﻫـﺫﻩ‬
‫ﺍﻟﺤﺎل ﻴﺠﺘﺎﺯﻭﻥ ﺘﺠﺭﺒﺔ ﺃﻟﻴﻤﺔ ﻨﺘﻴﺠﺔ ﻭﺠﻭﺩﻫﻡ ﺩﺍﺨل ﺃﺴﺭﺓ ﻤﺤﻁﻤﺔ ) ﺭﻤﻀﺎﻥ ‪. ( 30: 1998،‬‬
‫ﻓﺎﻷﺴﺭﺓ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻴﻨﺘﺞ ﻋﻨﻬﺎ ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﺘﻭﺍﻓﻕ ﻷﻁﻔﺎﻟﻬـﺎ ﻭﺍﻷﺴـﺭﺓ‬
‫ﺴﻴﺌﺔ ﺍﻟﺘﻭﺍﻓﻕ ﻴﻨﺘﺞ ﻋﻨﻬﺎ ﺴﻭﺀ ﺘﻭﺍﻓﻕ ﻹﻁﻔﺎﺌﻬﺎ ‪.‬‬

‫ﺩﻭﺭ ﺍﻷﺴﺭﺓ ﻓﻲ ﺘﻠﺒﻴﺔ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻨﻤﺎﺌﻴﺔ ﻟﻸﻁﻔﺎل ‪:‬‬

‫ﻴﻌﺩ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺕ ﺍﻷﻁﻔﺎل ﺃﺤﺩ ﺃﻫﻡ ﻋﻭﺍﻤل ﺍﻟﺘﻭﺍﻓﻕ ﻭﻫﻲ ﺃﻫﻡ ﺃﻫﺩﺍﻑ ﺍﻷﺴﺭﺓ ‪ ،‬ﻭﻫـﺫﻩ‬
‫ﺍﻟﺤﺎﺠﺎﺕ ﻓﻲ ﺍﺯﺩﻴﺎﺩ ﻭﻓﻲ ﻨﻤﺎﺀ ﻭﻴﺘﻡ ﺇﺸﺒﺎﻉ ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﺒﻭﺍﺴﻁﺔ ﺍﻷﺴﺭﺓ ﻤﺘﻤﺭﻜﺯﺓ ﻓﻲ ﺍﻷﻡ ﺃﻭﻻﹰ‪،‬‬
‫ﺜﻡ ﺍﻷﺏ ﻓﻲ ﺍﻟﻤﺭﻜﺯ ﺍﻟﺜﺎﻨﻲ ﺨﻼل ﻗﻴﺎﻫﻤﺎ ﺒﻌﻤﻠﻴﺔ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻓﺈﺫﺍ ﺴﺎﻋﺩﺍ ﺍﻟﻁﻔـل ﻋﻠـﻰ‬
‫ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺘﻪ ﻜﺎﻓﻴﺎﹰ ﻓﻲ ﺇﻁﺎﺭ ﻤﻥ ﺍﻷﻤﻥ ﻭﺍﻟﺤﺏ ﻭﺍﻟﺘﻘﺒل ﻓﺈﻥ ﺫﻟﻙ ﻴﻴﺴﺭ ﻟﻪ ﺍﻜﺘﺴﺎﺏ ﺍﻟﻘﺩﺭﺓ ﻋﻠـﻰ‬
‫ﺍﻟﺘﻜﻴﻑ ) ﻫﻭﺍﺵ ‪ .( 8: 1994 ،‬ﻭﻴﺅﻜﺩ ﺴﻴﺩ ﻏﻨﻴﻡ ﻋﻠﻰ ﺩﻭﺭ ﺍﻷﺴﺭﺓ ﻓﻲ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺕ ﺍﻷﻁﻔـﺎل‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﺇﺫﺍ ﺃﺭﻴﺩ ﻟﻪ ﺃﻥ ﻴﻨﻤﻭ ﻨﻤﻭﺍﹰ ﺴﻭﻴﺎﹰ ‪ ،‬ﻓﻜﻤﺎ ﺘﻌﺘﺒﺭ ﺍﻟﺘﻐﺫﻴﺔ ﻭﺍﻟﻅﺭﻭﻑ ﺍﻟﺼﺤﻴﺔ ﺍﻟﻤﻼﺌﻤﺔ ﺃﻤـﺭﺍﹰ‬
‫ﻀﺭﻭﺭﻴﺎﹰ ﻟﻨﻤﻭ ﺠﺴﻡ ﺴﻠﻴﻡ ‪ ،‬ﻓﻜﺫﻟﻙ ﺘﻌﺘﺒﺭ ﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻤﻨﺎﺴﺒﺔ ﺃﻤﺭﺍﹰ ﻀﺭﻭﺭﻴﺎﹰ ﻜﺫﻟﻙ ‪ ،‬ﻟﻨﻤـﻭ‬
‫ﺸﺨﺼﻴﺔ ﺴﻭﻴﺔ ﻤﺘﻜﻴﻔﺔ ) ﻏﻨﻴﻡ ‪. ( 117: 1987 ،‬‬
‫ﻭﻟﻜﻥ ﺤﺘﻰ ﺘﺘﻭﻓﺭ ﺍﻟﺨﺒﺭﺍﺕ ﺍﻟﻤﻨﺎﺴﺒﺔ ﻟﻸﻁﻔﺎل ﻭﺠﻭ ﺍﻟﻌﻁﻑ ﻭﺍﻟﻤﺤﺒـﺔ ﻭﺍﻟﺤﻨـﺎﻥ ﻴﺠـﺏ ﻋﻠـﻰ‬
‫ﺍﻟﻭﺍﻟﺩﻴﻥ ﺃﻥ ﻴﻜﻭﻨﺎ ﻋﻠﻰ ﻭﻋﻲ ﻜﺎﻤل ﺒﺎﻷﺴﺎﻟﻴﺏ ﺍﻟﻤﻨﺎﺴﺒﺔ ﻟﺘﻨﺸﺌﺔ ﺍﻷﻁﻔﺎل ﻓﻲ ﺠﻭ ﻴﺴﻭﺩﻩ ﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﻌﻁـﻑ‬
‫ﻭﺍﻟﺤﻨﺎﻥ ‪ ،‬ﺇﻟﻰ ﺠﺎﻨﺏ ﺘﺠﻨﺏ ﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﺯﺍﺌﺩﺓ ﻟﻸﻁﻔﺎل ﻭﺍﻟﺘﺩﻟﻴل ﺍﻟﻤﻔﺭﻁ ﺍﻟﺫﻱ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﺅﺩﻱ ﺇﻟـﻰ ﻨﺘـﺎﺌﺞ‬
‫ﻋﻜﺴﻴﺔ ﻜﻤﺎ ﻴﺠﺏ ﺃﻥ ﺘﺘﺼﻑ ﺍﻟﻌﻼﻗﺎﺕ ﺩﺍﺨل ﺍﻷﺴﺭﺓ ﺒﺎﻟﻤﻭﺩﺓ ﻭﺍﻟﺘﻔﺎﻫﻡ ﺤﺘﻰ ﻴﻘﻭﻡ ﻜـل ﻤـﻥ ﺍﻷﺏ ﻭﺍﻷﻡ‬
‫ﺒﺩﻭﺭﻫﻤﺎ ﻋﻠﻰ ﺃﺘﻡ ﻭﺠﻪ ﻭﺃﻜﻤﻠﻪ ﻭﻗﺩ ﺠﻌل ﺍﻹﺴﻼﻡ ﺍﻟﻭﺌﺎﻡ ﺃﺴﺎﺴﺎﹰ ﻟﻠﺯﻭﺍﺝ ﺍﻟﺼﺎﻟﺢ ﻭﻟﻸﺴﺭﺓ ﺍﻟﻤﺘﻭﺍﻓﻘﺔ ﺤﻴـﺙ‬
‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ " :‬ﻭﻣﻦ ﺁﻳﺎﺗﻪ ﺃﻥ ﺧﻠﻖ ﻟﻜﻢ ﻣﻦ ﺃﻧﻔﺴﻜﻢ ﺃﺯﻭﺍﺟﺎﹰ ﻟﺘﺴﻜﻨﻮﺍ ﺇﻟﻴﻬﺎ ﻭﺟﻌﻞ ﺑﻴﻨﻜﻢ ﻣـﻮﺩﺓ ﻭﺭﲪـﺔ " )‬
‫ﻟﻘﻤﺎﻥ ‪ .( 21 :‬ﻓﺎﻟﻤﻭﺩﺓ ﻭﺍﻟﺭﺤﻤﺔ ﻫﻲ ﻏﺎﻴﺔ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺴﺭﻴﺔ ﻭﺒﺩﻭﻨﻬﺎ ﺘﺘﺼﺩﻉ ﺍﻷﺴـﺭﺓ ﻭﺘﺘﻌـﺭﺽ ﻟـﺸﺘﻰ‬
‫ﺃﻨﻭﺍﻉ ﺍﻟﺼﺭﺍﻋﺎﺕ ﺍﻟﺫﻱ ﻴﺅﺜﺭ ﺴﻠﺒﺎﹰ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﻭﺤﺎﺠﺎﺘﻬﻡ ﻭﻨﻤﺎﺌﻬﻡ ‪.‬‬
‫ﻭﻟﻜل ﻤﻥ ﺍﻷﻡ ﻭﺍﻷﺏ ﺩﻭﺭﻩ ﺍﻟﻤﺴﺘﻘل ﻓﻲ ﺘﻠﺒﻴﺔ ﺍﻻﺤﺘﻴﺎﺠﺎﺕ ﻜﻤﺎ ﺃﻥ ﻟﻬﻤﺎ ﻤﻌﺎﹰ ﺩﻭﺭ ﻤﺘﻜﺎﻤل‬
‫ﻟﺘﻠﺒﻴﺔ ﻫﺫﻩ ﺍﻻﺤﺘﻴﺎﺠﺎﺕ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺩﻭﺭ ﺍﻷﻡ ‪:‬‬

‫ﺍﻷﻡ ﻫﻲ ﺃﻭل ﻤﻥ ﻴﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻁﻔل ﻤﻨﺫ ﺍﻷﻴﺎﻡ ﺍﻷﻭﻟﻰ ﻟﻭﻻﺩﺘﻪ ‪ ،‬ﻭﻟﻬﺫﺍ ﻜﺎﻥ ﻻﻨﻁﺒﺎﻋـﺎﺕ‬
‫ﻫﺫﺍ ﺍﻟﺘﻌﺎﻤل ﺃﺜﺭ ﻻ ﻴﺴﺘﻬﺎﻥ ﺒﻪ ﻓﻲ ﻨﻤﻭﻩ ﻭﺘﻭﺍﻓﻘﻪ ‪ ،‬ﻭﻗﺩ ﺃﻜﺩ ﻤﻌﻅـﻡ ﻋﻠﻤـﺎﺀ ﺍﻟـﻨﻔﺱ ﻭﺃﺼـﺤﺎﺏ‬
‫ﺍﻟﻨﻅﺭﻴﺎﺕ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﺍﻟﻨﻤﻭ ﺍﻟﻨﻔﺴﻲ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺩﻭﺭ ﺍﻷﻡ ﻭﺃﺜﺭﻩ ﻋﻠﻰ ﺘﻤﺎﺴﻙ ﺸﺨﺼﻴﺔ ﺍﻟﻁﻔل‪.‬‬

‫‪Freud‬ﺃﻥ ﺨﻁﻭﺭﺓ ﺩﻭﺭ ﺍﻷﻡ ﻭﺃﻫﻤﻴﺘـﻪ ﻴﺘﺭﻜـﺯ ﻓـﻲ ﺍﻟـﺜﻼﺙ ﺴـﻨﻭﺍﺕ‬ ‫ﻓﻴﺭﻯ ﻓﺭﻭﻴﺩ‬
‫ﺍﻷﻭﻟﻰ ﻓﻲ ﺤﻴﺎﺘﻪ ‪ ،‬ﻓﻬﻲ ﺍﻟﻌﺎﻤل ﺍﻟﻤﺤﺩﺩ ﻟﻠﻨﻤـﻭ ﻓـﻲ ﻫـﺫﻩ ﺍﻟﻔﺘـﺭﺓ ‪ ،‬ﻭﻫـﻭ ﻴﺅﻜـﺩ ﻋﻠـﻰ ﺃﻥ‬
‫ﺍﻟﻌﻼﻗﺔ ﺍﻟﺜﻨﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﻁﻔل ﻭﺃﻤﻪ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺭﺤﻠـﺔ ﻫـﻲ ﺃﺴـﺎﺱ ﺍﻻﺴـﺘﻘﺭﺍﺭ ﺍﻟﻨﻔـﺴﻲ ﻭﻫـﻲ‬
‫ﺍﻟﺘﻲ ﺘﺅﺩﻱ ﺇﻟﻰ ﺘﺨﻔﻴﻑ ﺤﺩﺓ ﺍﻟﺘﻭﺘﺭﺍﺕ ﻭﺍﻹﺤﺒﺎﻁـﺎﺕ ﺍﻟﺘـﻲ ﻴﻌـﺎﻨﻲ ﻤﻨﻬـﺎ ﺍﻟﻁﻔـل ‪ ،‬ﺃﻭ ﺇﻟـﻰ‬
‫ﺍﺸﺘﻌﺎﻟﻬﺎ ﻭﻅﻬﻭﺭ ﺍﻷﻋﺭﺍﺽ ﺍﻟﻤﺯﻤﻨﺔ ) ﺍﻟﺩﻴﺏ ‪.( 96: 1990 ،‬‬

‫ﻭﻴﺸﻴﺭ ﻋﻠﻲ ﺍﻟﻘﺎﺌﻤﻲ ﺇﻟﻰ ﺃﻥ ﻤﺴﺌﻭﻟﻴﺔ ﺍﻷﻡ ﺘـﺼﺒﺢ ﺃﻜﺒـﺭ ﻭﺃﺜﻘـل ﻋﻨـﺩ ﻓﻘـﺩﺍﻥ ﺍﻷﺏ ‪.‬‬
‫ﺇﺫ ﺃﻨﻬﺎ ﻤﻥ ﺠﺎﻨﺏ ﺘﻌﺩ ﺃﻤﺎﹰ ﻭﻴﺠﺏ ﻋﻠﻴﻬﺎ ﺃﻥ ﺘﻔـﻲ ﺒـﺩﻭﺭ ﺍﻷﻤﻭﻤـﺔ ﺍﻟﻤﺘـﻀﻤﻥ ﻟـﺩﻭﺭ ﺍﻟﺭﻗﺎﺒـﺔ‬
‫ﻭﺭﻋﺎﻴﺔ ﺍﻟﻁﻔل ﺒﺎﻟﺤﻨﺎﻥ ﻭﺍﻟﻌﺎﻁﻔﺔ ‪ ،‬ﻭﻤـﻥ ﺠﻬـﺔ ﺃﺨـﺭﻯ ﻴﺠـﺏ ﻋﻠﻴﻬـﺎ ﺃﻥ ﺘﻤـﻸ ﺍﻟﻔـﺭﺍﻍ‬
‫ﺍﻟﻨﺎﺠﻡ ﻋﻥ ﻓﻘﺩﺍﻥ ﺍﻷﺏ ) ﺍﻟﻘﺎﺌﻤﻲ ‪.( 593، 1996 :‬‬

‫ﻭﺒﻤﻌﻨﻰ ﺁﺨﺭ ﻴﻜﻭﻥ ﺩﻭﺭ ﺍﻷﻡ ﻤﺘﻜﺎﻤل ﻋﻨﺩ ﻏﻴﺎﺏ ﺍﻷﺏ ﻭﻴﺠﺏ ﺃﻥ ﺘﻘﻭﻡ ﺒﺎﻟﻜﻴﻔﻴﺔ ﺍﻟﻤﻨﺎﺴـﺒﺔ‬
‫ﺒﺎﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻷﻁﻔﺎﻟﻬﺎ ‪.‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺩﻭﺭ ﺍﻷﻡ ﻗﺩ ﻴﻜﻭﻥ ﺍﻷﺨﻁﺭ ﻭﺍﻷﻫﻡ ﻓﻲ ﺍﻟﺘﺄﺜﻴﺭ ﻓﻲ ﺍﻟﻁﻔﻭﻟـﺔ ﺍﻟﻤﺒﻜـﺭﺓ‬
‫ﻟﻤﻜﺎﻨﺘﻬﺎ ﺍﻷﻗﺭﺏ ﻟﻠﻁﻔل ﻤﻥ ﺤﻴﺙ ﺍﻟﺤﻤل ﻭﺍﻟﺭﻀﺎﻉ ﺃﻭﻻﹰ ‪ ،‬ﺜﻡ ﻭﺠﻭﺩﻫﺎ ﺍﻟﺩﺍﺌﻡ ﻓﻲ ﺍﻟﺒﻴـﺕ ﺒـﺎﻟﻘﺭﺏ‬
‫ﻤﻥ ﺃﻭﻻﺩﻫﺎ ﻟﻤﺘﺎﺒﻌﺔ ﺸﺌﻭﻨﻬﻡ ﺍﻟﺤﻴﺎﺘﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﺃﻤﺭ ﺍﻹﺴﻼﻡ ﺒﺎﺨﺘﻴﺎﺭ ﺍﻟﺯﻭﺠﺔ‬
‫ﺍﻟﺼﺎﻟﺤﺔ ﻟﻠﻘﻴﺎﻡ ﺒﻬﺫﺍ ﺍﻟﺩﻭﺭ ﺍﻟﻤﻬﻡ ﻓﻘﺩ ﻗﺎل ﺍﻟﺭﺴﻭل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ " ﺘﺨﻴﺭﻭﺍ ﻟـﻨﻁﻔﻜﻡ ﻓـﺈﻥ‬
‫ﺍﻟﻌﺭﻕ ﺩﺴﺎﺱ " ﻭﻗﺎل " ﻓﺎﻅﻔﺭ ﺒﺫﺍﺕ ﺍﻟﺩﻴﻥ ﺘﺭﺒﺕ ﻴﺩﺍﻙ " ﻭﻜﻤﺎ ﻗﺎل ﺃﻤﻴﺭ ﺍﻟﺸﻌﺭﺍﺀ ﺃﺤﻤﺩ ﺸﻭﻗﻲ ‪:‬‬

‫ﺃﻋﺩﺩﺕ ﺸﻌﺒﺎﹰ ﻁﻴﺏ ﺍﻷﻋﺭﺍﻕ‬ ‫ﺍﻷﻡ ﻤﺩﺭﺴﺔ ﺇﺫﺍ ﺃﻋﺩﺩﺘﻬﺎ‬

‫ﺩﻭﺭ ﺍﻷﺏ ‪:‬‬

‫ﻴﻌﺘﺒﺭ ﺍﻷﺏ ﻋﻤﺎﺩ ﺍﻷﺴﺭﺓ ﻭﺃﺴﺎﺴﻬﺎ ﺍﻷﻭل ﺤﻴﺙ ﺃﻨﻪ ﺍﻟﻤﻌﻴل ﻭﻫﻭ ﺍﻟﻤﺘﻜﻔل ﺒﺠﻠـﺏ ﺍﻟﻤـﺎل‬
‫ﻭﺍﻟﻁﻌﺎﻡ ﻭﺍﻟﻜﺴﺎﺀ ﻭﻤﻌﻪ ﺍﻟﺒﺴﻤﺔ ﺍﻟﻤﺭﺴﻭﻤﺔ ﻋﻠﻰ ﺍﻟﺸﻔﺎﻩ ‪ ،‬ﻟﻴﺸﻜل ﺒﻨﺎﺀ‪ ‬ﻨﻔﺴﻴﺎﹰ ﻤـﻊ ﺍﻟﺒﻨـﺎﺀ ﺍﻟﻤـﺎﺩﻱ‬
‫) ﻋﻤﺭﻭ ‪ .( 67: 1996،‬ﻓﺎﻟﺒﻨﺎﺀ ﺍﻟﻤﺎﺩﻱ ﻤﻥ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻷﺴﺎﺴﻴﺔ ﻭﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﻻ ﻴﻘل ﻋﻨﻪ ﺃﻫﻤﻴﺔ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺤﻴﺙ ﺃﻥ ﺍﻟﻁﻔل ﻴﻌﺘﺒﺭ ﺃﺒﺎﻩ ﺭﻤﺯﺍﹰ ﻟﻠﺭﺠﻭﻟﺔ ﻭﻜﺜﻴﺭﺍﹰ ﻤﺎ ﻴـﺘﻘﻤﺹ ﺍﻟﻁﻔـل ﺸـﻌﻭﺭﻴﺎﹰ ﻭﻻ ﺸـﻌﻭﺭﻴﺎﹰ‬
‫ﺸﺨﺼﻴﺔ ﺍﻷﺏ ‪ ،‬ﻭﻗﺩ ﻴﺄﺨﺫ ﻋﻨﻪ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﺼﻔﺎﺕ ﻭﻤﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺤﻴﺎﺓ ‪.‬‬

‫ﻭﺍﻻﺒﻥ ﻜﻤﺎ ﺘﺸﻴﺭ ﻤﻌﻅﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺼﻭﺭﺓ ﻤﺘﺸﺎﺒﻬﺔ ﺃﻭ ﻤﺘﻁﺎﺒﻘﺔ ﻷﺒﻴﻪ ﻷﻨـﻪ ﻜﻤـﺎ ﺴـﺒﻕ‬
‫ﻴﺤﺎﻭل ﺍﻻﺒﻥ ﺘﻘﻠﻴﺩ ﺃﺒﻴﻪ ﻭﻤﺤﺎﻜﺎﺘﻪ ﺒﻘﺼﺩ ﻭﺒﻐﻴﺭ ﻗﺼﺩ ﻷﻨﻪ ﻴﺭﻯ ﻓﻴﻪ ﺍﻟﻤﺜل ﺍﻷﻋﻠﻰ ‪.‬‬

‫ﻭﺍﻟﺩﻭﺭ ﺍﻟﺘﻘﻠﻴﺩﻱ ﻟﻸﺏ ﺨﺎﺼـﺔ ﻓـﻲ ﺜﻘﺎﻓﺘﻨـﺎ ﺍﻟﻌﺭﺒﻴـﺔ ﻴﻤﺜـل ﻤﺭﻜـﺯ ﺍﻟـﺴﻠﻁﺔ ﻓـﻲ‬
‫ﺍﻷﺴﺭﺓ ﻭﺍﻟﺴﻴﺩ ﺍﻟﻤﻁﻠﻕ ﻓﻲ ﺍﻟﻤﻨﺯل ﻜﺎﻨﻌﻜﺎﺱ ﻟﻠﺘﻘﺎﻟﻴﺩ ﻭﺍﻟﻘـﻴﻡ ﺍﻟـﺴﺎﺌﺩﺓ ﻓـﻲ ﺍﻟﻤﺠﺘﻤـﻊ ﺍﻟﻌﺭﺒـﻲ‪،‬‬
‫ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﺍﻷﺒﻨـﺎﺀ ﻴﻤﻴﻠـﻭﻥ ﺇﻟـﻰ ﺇﺩﺭﺍﻙ ﺍﻷﺏ ﺒﻭﺼـﻔﻪ ﺃﻋﻠـﻰ ﻜﻔـﺎﺀﺓ ﻭﺃﻜﺜـﺭ ﺴـﻴﻁﺭﺓ‬
‫ﻭﺘﺩﺍﺨﻼﹰ ﻋﻥ ﺍﻷﻡ ) ﺍﻟﺩﻴﺏ ‪.( 106 : 1990 ،‬‬

‫ﻜﻤﺎ ﺃﻥ ﻟﻸﺏ ﺩﻭﺭﺍﹰ ﺭﺌﻴﺴﻴﺎﹰ ﻓــﻲ ﺘﻜـﻭﻴﻥ ﺍﻟـﺫﺍﺕ ﺍﻟﻌﻠﻴـﺎ ﺃﻭ ﻀـﻤﺎﺌﺭ ﺃﺒﻨﺎﺌـﻪ ﻋـﻥ‬
‫ﻁﺭﻴﻕ ﺍﻟﻘﺩﻭﺓ ﺍﻟﺤﺴﻨـﺔ ﻭﺍﻟﻤﺜـل ﺍﻟـﺼﺎﻟﺢ ﺍﻟـﺫﻱ ﻴـﻀﺭﺒﻪ ﻟﻁﻔﻠـﻪ ﻓﻴﻘﻠـﺩﻩ ﺍﻟﻁﻔـل ﺒﻁﺭﻴﻘـﺔ‬
‫ﺸﻌﻭﺭﻴﺔ ﻭﻻ ﺸﻌﻭﺭﻴﺔ ) ﺍﻟﺩﻴﺏ‪. ( 108 : 1990 ،‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﻟﻸﺏ ﺩﻭﺭﺍﹰ ﻤﻬﻤﺎﹰ ﺠﺩﺍﹰ ﻓﻲ ﺤﻴـﺎﺓ ﺍﻷﻁﻔـﺎل‪ ،‬ﻷﻨـﻪ ﻴﻌﺘﺒـﺭ ﺍﻟﺤـﺎﻤﻲ‬
‫ﻟﻸﻁﻔﺎل ﻤﻥ ﺍﻟﺘﺸﺭﺩ ﻭﺍﻟـﻀﻴﺎﻉ‪ ،‬ﻭﻻ ﻴﻘﺘـﺼﺭ ﺩﻭﺭ ﺍﻷﺏ ﻋﻠـﻰ ﺍﻟﻨﺎﺤﻴـﺔ ﺍﻟﻤﺎﺩﻴـﺔ ﻭﺍﻹﻁﻌـﺎﻡ‬
‫ﻓﺤﺴﺏ ﻭﺇﻨﻤﺎ ﻴﺘﻌﺩﺍﻩ ﺇﻟﻰ ﺍﻷﻤﻭﺭ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺎﻁﻔﻴﺔ ﻷﻨﻪ ﻜﻤـﺎ ﺴـﺒﻕ ﻴﻌﺘﺒـﺭ ﺍﻟﻤﺜـﺎل ﺍﻷﻋﻠـﻰ‬
‫ﻟﻸﻁﻔﺎل ﺤﻴﺙ ﻴﻘﻠﺩﻭﻨﻪ ﻓﻲ ﺃﻓﻌﺎﻟﻪ ﺇﻥ ﻜﺎﻥ ﺨﻴﺭﺍﹰ ﻓﺨﻴـﺭ ‪ ،‬ﻭﺇﻥ ﻜـﺎﻥ ﻏﻴـﺭ ﺫﻟـﻙ ﻓﻘـﺩ ﻴﻜـﻭﻥ‬
‫ﻭﺒﺎﻻﹰ ﻋﻠﻰ ﺤﻴﺎﺓ ﺃﻁﻔﺎﻟﻪ ﻓﻲ ﺤﺎﻀﺭﻫﻡ ﻭﻤﺴﺘﻘﺒﻠﻬﻡ ‪.‬‬

‫ﻤﻤﺎ ﺴﺒﻕ ﻴﺘﺒﻴﻥ ﻟﻨﺎ ﺃﻫﻤﻴﺔ ﺩﻭﺭ ﻜـل ﻤـﻥ ﺍﻷﻡ ﻭﺍﻷﺏ ﻓـﻲ ﺘﻨﻤﻴـﺔ ﺤﺎﺠـﺎﺕ ﺍﻷﺒﻨـﺎﺀ‬
‫ﻭﻜل ﻤﻨﻬﻤﺎ ﻴﻜﻤـل ﺍﻵﺨـﺭ ‪ ،‬ﻭﻤـﻥ ﻏﻴـﺭ ﺍﻟﻤﻤﻜـﻥ ﺃﻥ ﻨﺘـﺼﻭﺭ ﺃﻥ ﺍﻷﻡ ﻟﻭﺤـﺩﻫﺎ ﺃﻭ ﺍﻷﺏ‬
‫ﻟﻭﺤﺩﻩ ﻴﺴﺘﻁﻴﻊ ﺘﺴﻴﻴﺭ ﺃﻤﻭﺭ ﺍﻷﺴﺭﺓ ﻭﺍﻷﺒﻨـﺎﺀ ‪ ،‬ﻭﻋﻠـﻰ ﻫـﺫﺍ ﺍﻷﺴـﺎﺱ ﻜـﺎﻥ ﺍﻟﺘﻔـﺎﻫﻡ ﺒـﻴﻥ‬
‫ﺍﻟﺯﻭﺠﻴﻥ ﻀﺭﻭﺭﺓ ﻤﻠﺤﺔ ﻟﺤﻴـﺎﺓ ﺍﻷﺒﻨـﺎﺀ ﺍﻻﻨﻔﻌﺎﻟﻴـﺔ ﻭﺍﻟﻭﺠﺩﺍﻨﻴـﺔ ‪ ،‬ﻭﻤـﻥ ﻏﻴـﺭ ﺍﻟﻤﻤﻜـﻥ ﺃﻥ‬
‫ﻴﻜﻭﻥ ﻫﻨﺎﻙ ﺘﻭﺍﻓﻕ ﻭﻋﻼﻗﺎﺕ ﻁﻴﺒﺔ ﻓﻲ ﺤﻴـﺎﺓ ﺍﻷﻁﻔـﺎل ﺒﻭﺠـﻭﺩ ﺍﻟﺨﻼﻓـﺎﺕ ﺃﻭ ﺍﻟﺘـﺼﺩﻉ ﻓـﻲ‬
‫ﺍﻷﺴﺭﺓ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺃﺤﺩ ﺍﻟﻭﺍﻟـﺩﻴﻥ ﺃﻭ ﻜﻠﻴﻬﻤـﺎ ﻴـﺅﺜﺭ ﺴـﻠﺒﺎﹰ ﻓـﻲ ﺤﻴـﺎﺓ ﺍﻷﻁﻔـﺎل‬
‫ﺍﻟﺒﻨﺎﺌﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ‪ .‬ﻓﺎﻷﺴﺭﺓ ﺍﻟﻤﻜﺘﻤﻠـﺔ ﺍﻟﺒﻨـﺎﺀ ) ﺃﺏ ﻭﺃﻡ ﻭﺃﺒﻨـﺎﺀ ( ﺇﻥ ﻜﺎﻨـﺕ ﻤـﺴﺘﻘﺭﺓ ﺒـﺩﻭﻥ‬
‫ﺨﻼﻓﺎﺕ ﻓﺈﻨﻬﺎ ﺘﻨﺘﺞ ﺃﺒﻨﺎﺀ ﻤﺘﻭﺍﻓﻘﻴﻥ ‪ ،‬ﻭﺍﻷﺴﺭﺓ ﻤﺘﺼﺩﻋﺔ ﺍﻟﺒﻨـﺎﺀ ﺃﻭ ﻨﺎﻗـﺼﺔ ﻓﻐﺎﻟﺒـﺎﹰ ﻤـﺎ ﻴﻨـﺘﺞ‬
‫ﻋﻨﻬﺎ ﻋﺩﻡ ﺘﻭﺍﻓﻕ ﻟﻸﺒﻨﺎﺀ ﺇﻥ ﻟﻡ ﻴﻭﺠﺩ ﺍﻟﺒﺩﻴل ﺍﻟﻤﻨﺎﺴﺏ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺃﺜﺭ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ‪:‬‬

‫ﻗﺩ ﻴﺘﻌﺭﺽ ﺍﻷﻁﻔﺎل ﻟﻠﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻷﺏ ﺃﻭ ﺍﻷﻡ ﺃﻭ ﻟﻠﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻷﺒﻭﻴﻥ ﻤﻌﺎﹰ ﺴﻭﺍﺀ ﻜﺎﻥ‬
‫ﺍﻟﺤﺭﻤﺎﻥ ﺒﺎﻻﻨﻔﺼﺎل ) ﺍﻟﻁﻼﻕ ( ﺃﻭ ﺒﺎﻟﻤﻭﺕ ﻓﻴﻨﻘﻠﺏ ﺍﻟﺠﻭ ﺍﻷﺴﺭﻱ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻲ ﻜﻨﻔـﻪ ﺍﻟﻁﻔـل‬
‫ﺇﻟﻰ ﺠﻭ ﺍﺠﺘﻤﺎﻋﻲ ﻏﻴﺭ ﻤﺴﺘﻘﺭ ﻭﻴﺘﻤﻴﺯ ﺒﺎﻟﻘﻠﻕ ﻭﺍﻟﺘﻭﺘﺭ ﻭﺍﻀﻁﺭﺍﺏ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﺩﺍﺨـل‬
‫ﺍﻷﺴﺭﺓ ‪ ،‬ﺒل ﺇﻥ ﺍﻟﻁﻔل ﺒﻤﻔﺭﺩﻩ ﻴﺘﺄﺜﺭ ﻭﺘﺘﻭﺘﺭ ﻋﻼﻗﺎﺘﻪ ﻤﻤﺎ ﻴﺅﺩﻱ ﺇﻟﻰ ﺴﻭﺀ ﺍﻟﺘﻜﻴﻑ ﻭﻗـﺩ ﺘﻅﻬـﺭ‬
‫ﻋﻨﺩﻩ ﻤﻅﺎﻫﺭ ﺍﻟﻼﺴﻭﻴﺔ ‪.‬‬

‫ﻭﻗﺩ ﺜﺒﺕ ﻟﺩﻯ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﺃﻥ ﺍﻟﺨﺒـﺭﺍﺕ ﺍﻟﻤﺅﻟﻤـﺔ ﻓـﻲ ﺍﻟﻁﻔﻭﻟـﺔ ﺘﻜﺘـﺴﺏ ﻤﻭﺍﻗـﻑ‬
‫ﻴﺩﺭﻙ ﻓﻴﻬﺎ ﺍﻟﻁﻔل ﻋﺩﻡ ﺘﻘﺒﻠﻪ ‪ ،‬ﻤﻤﺎ ﻴﺸﻌﺭﻩ ﺒﻌﺩﻡ ﺍﻟﻁﻤﺄﻨﻴﻨـﺔ ﻭﺍﻟﺘﻌﺎﺴـﺔ ﻭﻜﻠﻬـﺎ ﺨﺒـﺭﺍﺕ ﺘﻨﻤـﻲ‬
‫ﻓﻴﻪ ﺍﻻﺴﺘﻌﺩﺍﺩ ﻟﻠﻘﻠﻕ ﻭﺘﻜﻭﻴﻥ ﻤﻔﻬﻭﻡ ﺴﻠﺒﻲ ﻋﻥ ﺍﻟﺫﺍﺕ ﻤﻤﺎ ﻴـﺅﺜﺭ ﻋﻠـﻰ ﺘﻭﺍﻓﻘـﻪ ﻓـﻲ ﻤﺭﺍﺤـل‬
‫ﺤﻴﺎﺘﻪ ﺍﻟﺘﺎﻟﻴﺔ ) ﺩﺴﻭﻗﻲ ‪ ( 18 : 1996‬ﻜﻤﺎ ﻴـﺸﻴﺭ ﻓـﺎﺭﻭﻕ ﺠﺒﺭﻴـل ﺇﻟـﻰ ﺃﻥ ﺍﻟﺤﺭﻤـﺎﻥ ﻤـﻥ‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﻫـﻭ ﺃﻭل ﺍﻷﺴـﺒﺎﺏ ﺍﻟﻤﺅﺩﻴـﺔ ﺇﻟـﻰ ﺍﻻﻀـﻁﺭﺍﺏ ﻓـﻲ ﺸﺨـﺼﻴﺔ ﺍﻷﺒﻨـﺎﺀ‬
‫) ﺠﺒﺭﻴل ‪ ( 173: 1986 ،‬ﻭﺘﺘﺤﺩﺩ ﺩﺭﺠـﺔ ﺍﻟـﻀﺭﺭ ﻤـﻥ ﺍﻟﺤﺭﻤـﺎﻥ ﺒﻤـﺩﻯ ﺍﻟﻌﻼﻗـﺔ ﺒـﻴﻥ‬
‫ﺍﻟﻁﻔل ﻭﻭﺍﻟﺩﻴﻪ ) ﺃﻭ ﺃﻱ ﻤﻨﻬﻤـﺎ ( ﻗﺒـل ﺍﻟﺤﺭﻤـﺎﻥ ﻭﺒﺎﻟـﺴﻥ ﺍﻟﺘـﻲ ﻴـﺘﻡ ﻋﻨـﺩﻫﺎ ﺍﻟﺤﺭﻤـﺎﻥ ‪،‬‬
‫ﻭﺘﺨﺘﻠﻑ ﺒﺎﺨﺘﻼﻑ ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺒﺩﻴﻠـﺔ ﻭﺤﺎﻟـﺔ ﺍﻟﻁﻔـل ﺍﻟـﺼﺤﻴﺔ ﻭﺍﻟﻅـﺭﻭﻑ ﻭﺍﻟﻤﻼﺒـﺴﺎﺕ‬
‫ﺍﻟﻤﺤﻴﻁﺔ ﺒﺎﻟﻁﻔل ﻭﻗـﺕ ﺍﻟﺤﺭﻤـﺎﻥ ) ﺠﺒﺭﻴـل ‪ .( 176 : 1986 ،‬ﻭﺘـﺸﻴﺭ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺇﻟـﻰ‬
‫ﺃﻥ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻴﺅﺩﻱ ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﺼﻌﺒﺔ ﻋﻠﻰ ﺍﻟﻁﻔل‪ ،‬ﻤﻨﻬﺎ ‪:‬‬

‫‪ -1‬ﺘﻌﻁﻴل ﺍﻟﻨﻤﻭ ﺍﻟﺠﺴﻤﻲ ﻭﺍﻟﺫﻫﻨﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪:‬‬

‫ﺘﺸﻴﺭ ﻤﻌﻅﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺇﻟﻰ ﺃﻥ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻷﺒﻭﻴﻥ ﻓﻲ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺒﻜﺭﺓ ﺘﺅﺜﺭ ﻋﻠﻰ ﺒﻨﺎﺀ‬
‫ﺍﻟﻁﻔل ﻤﻥ ﺍﻟﻨﻭﺍﺤﻲ ﺍﻟﺠﺴﻤﻴﺔ ﻭﺍﻟﺫﻫﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ .‬ﻭﺘﻜﺎﺩ ﻜل ﺍﻟﺒﺤﻭﺙ ﺘﺘﻔﻕ ﻋﻠﻰ ﺃﻥ ﻤﺴﺘﻭﻴﺎﺕ‬
‫ﺍﻟﻨﻤﻭ ﺘﻬﺒﻁ ﻫﺒﻭﻁﺎﹰ ﻜﺒﻴﺭﺍﹰ ﻓﻲ ﻨﻬﺎﻴﺔ ﺍﻟﺴﻨﺔ ﺍﻷﻭﻟﻰ ﻤﻥ ﺍﻟﻌﻤﺭ ﻭﺫﻟﻙ ﻓﻲ ﺤﺎﻟﺔ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺭﻋﺎﻴـﺔ‬
‫ﺍﻷﻡ ﻭﺨﺎﺼﺔ ﻋﻨﺩﻤﺎ ﻴﻨﺸﺄ ﺍﻟﻁﻔل ﻓﻲ ﻤﺅﺴﺴﺔ ‪ ،‬ﻭﺃﻥ ﻤﺜل ﻫﺫﺍ ﺍﻟﺘﺄﺨﺭ ﻴﻼﺤﻅ ﺃﻴﻀﺎﹰ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻨﻴﺔ‬
‫ﺤﺘﻰ ﺍﻟﺭﺍﺒﻌﺔ ‪ ،‬ﻭﻜﻠﻤﺎ ﻁﺎل ﺒﻘﺎﺀ ﺍﻟﻁﻔل ﻓﻲ ﺍﻟﻤﺅﺴﺴﺔ ﺃﻱ ﺒﻌﻴﺩﺍﹰ ﻋـﻥ ﺍﻟﺒﻴﺌـﺔ ﺯﺍﺩ ﺍﻟﻬﺒـﻭﻁ ﻓـﻲ‬
‫ﻤﺴﺘﻭﻴﺎﺕ ﺍﻟﻨﻤﻭ ‪ ) .‬ﻓﻬﻤﻲ ‪ ، ( 91: 1997‬ﻭﺃﺸﺎﺭ ﻜل ﻤﻥ ﺠﻭﻟﺩ ﻓﺎﺭﺏ ﻭﺒﻭﻟﺒﻲ ﺇﻟﻰ ﺃﻫﻤﻴـﺔ ﺩﻭﺭ‬
‫ﺍﻷﻡ ﻓﻲ ﻋﻤﻠﻴﺔ ﺘﻁﺒﻴﻊ ﻭﻟﻴﺩﻫﺎ ‪ ،‬ﻭﺃﻨﻪ ﻋﻨﺩﻤﺎ ﻴﻌﺘﻨﻲ ﺒﺎﻟﺤﺎﺠﺎﺕ ﺍﻟﻔـﺴﻴﻭﻟﻭﺠﻴﺔ ﺍﻷﺴﺎﺴـﻴﺔ ﻟﻸﻁﻔـﺎل‬
‫ﻭﻟﻜﻥ ﺩﻭﻥ ﺃﻥ ﻴﻠﻘﻭﺍ ﻋﻼﻗﺔ ﻤﻨﺎﺴﺒﺔ ﻤﻊ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﺘﻘﻭﻡ ﻤﺤل ﺍﻷﻡ ‪ ،‬ﻓﺈﻨﻨﺎ ﻨﻼﺤﻅ ﺘﺄﺨﻴﺭﺍﹰ ﻓـﻲ‬
‫ﻨﻤﻭﻫﻡ ﻏﺎﻟﺒـﺎﹰ ﻤـﺎ ﻴﺤﺩﺙ ﺒﺼﻭﺭﺓ ﻋﺎﻤـﺔ ‪ ،‬ﻭﺃﻥ ﺤﺭﻤﺎﻥ ﺍﻟﻁﻔل ﺍﻟﺼﻐﻴﺭ ﻟﻔﺘـﺭﺓ ﻁﻭﻴﻠـﺔ ﻤـﻥ‬
‫ﻋﻨﺎﻴﺔ ﺍﻷﻡ ﻗـﺩ ﻴﻜـﻭﻥ ﻟـﻪ ﺁﺜـﺎﺭ ﺨﻁﻴﺭﺓ ﻭﻋﻤﻴﻘﺔ ﻋﻠﻰ ﺨﺼﺎﺌﺼـﻪ ﻭﺸﺨـﺼﻴﺘﻪ ﻭﺒﺎﻟﺘﺎﻟــﻲ‬
‫ﻋﻠﻰ ﻤﺴﺘﻘﺒل ﺤﻴﺎﺘﻪ ) ﺃﺤﻤﺩ ‪. ( 69: 1987،‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫‪ -2‬ﺍﻀﻁﺭﺍﺏ ﺍﻟﻨﻤﻭ ﺍﻟﻨﻔﺴﻲ ) ﺍﻀﻁﺭﺍﺏ ﺘﻜﻭﻴﻥ ﺍﻷﻨﺎ ﻭﺍﻷﻨﺎ ﺍﻷﻋﻠﻰ ( ‪:‬‬

‫ﻴﻌﺘﺒﺭ ﺍﻟﻨﻤﻭ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻁﻔل ﺃﺤﺩ ﻨﺘﺎﺌﺞ ﺍﻟﺤﻴﺎﺓ ﺍﻷﺴﺭﻴﺔ ﺍﻟﺴﻠﻴﻤﺔ ﺍﻟﺘﻲ ﻴﺤﻴﺎﻫـﺎ ﺍﻟﻁﻔـل ﻤـﻊ‬
‫ﺃﺒﻭﻴﻪ ‪ ،‬ﻭﻴﺸﻴﺭ ﺍﻟﻤﻠﻴﺠﻲ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻤﻭ ﺍﻟﻨﻔﺴﻲ ﺭﻫﻥ ﺒﻅﻬﻭﺭ ﻋﺎﻁﻔﺔ ﺍﻟﺤﺏ ﻷﻤﻪ ﻭﺃﺒﻴـﻪ ﻓﺒﻌـﺩ ﺃﻥ‬
‫ﻜﺎﻨﺕ ﺍﻟﺭﺍﺒﻁﺔ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺃﻤﻪ ﺭﺍﺒﻁﺔ ﻓﺴﻴﻭﻟﻭﺠﻴﺔ ﻤﺤﻀﺔ ‪ ،‬ﺘﺼﺒﺢ ﺭﺍﺒﻁﺔ ﻋﺎﻁﻔﻴﺔ ﻤـﺴﺘﻘﻠﺔ ﻋـﻥ‬
‫ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻔﺴﻴﻭﻟﻭﺠﻴﺔ ﻭﺍﻟﻤﻁﺎﻟﺏ ﺍﻟﻨﻔﻌﻴﺔ ) ﺍﻟﻤﻠﻴﺠﻲ ‪. ( 221: 1971،‬‬

‫ﻜﻤﺎ ﺃﻜﺩ "ﻓﻬﻤﻲ" ﺇﻟﻰ ﺃﻨﻪ ﺨﻼل ﺍﻟﻌﺎﻤﻴﻥ ﺍﻟﺜﺎﻨﻲ ﻭﺍﻟﺜﺎﻟﺙ ﺘﺘﻜﻭﻥ ﺍﻟﺫﺍﺕ ﺍﻟـﺸﻌﻭﺭﻴﺔ ﻟﻠﻁﻔـل‬
‫‪،‬ﻭﻴﺭﺠﻊ ﺍﻟﻔﻀل ﻓﻲ ﺘﻜﻭﻴﻥ ﻫﺫﻩ ﺍﻟﺫﺍﺕ ﺇﻟﻰ ﺍﻟﻤﺭﺒﻴﺔ ﺍﻷﻭﻟﻰ ﻭﻫﻲ ﺍﻷﻡ ‪ ،‬ﻭﺍﻟـﺫﻱ ﻴﺤـﺩﺙ ﺃﻥ ﺍﻷﻡ‬
‫ﺘﻬﺘﻡ ﺒﻁﻔﻠﻬﺎ ﻓﺘﻌﻁﻑ ﻋﻠﻴﻪ ﻭﺘﺸﺒﻊ ﺤﺎﺠﺎﺘﻪ ﺍﻟﺠﺴﻤﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ﻓﻬﻲ ﺍﻟﺘﻲ ﺘﺤﻤﻠـﻪ ﻭﺘﻌﻁﻴـﻪ ﺍﻟﺜـﺩﻱ‬
‫ﻭﺘﻀﻤﻪ ﺒﻴﻥ ﺫﺭﺍﻋﻴﻬﺎ ﻭﻴﻤﺭ ﺘﻜﻭﻴﻥ ﺫﺍﺕ ﺍﻟﻁﻔل ﻓﻲ ﻤﺭﺍﺤل ‪:‬‬

‫ﺍﻟﻤﺭﺤﻠﺔ ﺍﻷﻭﻟﻰ ‪ :‬ﻭﺘﺨﻀﻊ ﻓﻴﻪ ﺍﻟﺫﺍﺕ ﻟﻤﺒﺩﺃ ﺍﻟﻠﺫﺓ ‪ ،‬ﻓﻨﺠﺩ ﺍﻟﻁﻔل ﻴﻘﻭﻡ ﺒﻜل ﺴﻠﻭﻙ ﻴﺤﻘﻕ ﻟﻪ‬
‫ﺍﻟﻠﺫﺓ ﻭﻴﺒﻌﺩ ﻋﻨـﻪ ﺍﻷﻟﻡ ‪ ،‬ﻫـﺫﺍ ﻫـﻭ ﺍﻟﻤﺒـﺩﺃ ﺍﻟـﺫﻱ ﻴﺴﻴﻁـﺭ ﻋﻠـﻰ ﺴﻠـﻭﻙ ﺍﻟﻁﻔــل ﻓـﻲ‬
‫ﺍﻟﻌﺎﻡ ﺍﻷﻭل ﻭﺠﺯﺀ ﻤﻥ ﺍﻟﻌﺎﻡ ﺍﻟﺜﺎﻨﻲ ‪.‬‬

‫ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺜﺎﻨﻴﺔ ‪ :‬ﻨﺠﺩ ﻓﻴﻬﺎ ﺍﻷﻡ ﺘﺒﺩﺃ ﺒﺎﻟﻘﻴﺎﻡ ﺒﺘﻭﺠﻴﻬﺎﺕ ﻨﺘﻴﺠﺔ ﻋﺩﻡ ﺭﻀﺎﻫﺎ ﻋـﻥ ﺴـﻠﻭﻙ‬
‫ﺍﻟﻁﻔل ﺍﻟﺫﻱ ﻴﺴﻌﻰ ﺒﻪ ﻭﺭﺍﺀ ﻤﺒﺩﺃ ﺍﻟﻠﺫﺓ ‪ ،‬ﻓﻬﻲ ﺘﻌﺎﻗﺒﻪ ﺇﺫﺍ ﻗﺎﻡ ﺒﺴﻠﻭﻙ ﻻ ﻴﺭﻀﻴﻬﺎ ‪ ،‬ﻓﻨﺠـﺩ ﺍﻟﻁﻔـل‬
‫ﻴﻌﺩل ﻓﻲ ﺴﻠﻭﻜﻪ ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﺘﻜﻭﻴﻥ ﺍﻟﻁﺒﻴﻌﻲ ﻟﻸﻨﺎ ﺍﻟﺸﻌﻭﺭﻴﺔ ) ﻓﻬﻤﻲ ‪.( 92: 1997 ،‬‬

‫ﻤﻥ ﺍﻟﻤﻼﺤﻅ ﺃﻥ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻷﺒﻭﻴﻥ ﻴﺅﺜﺭ ﺴﻠﺒﻴﺎﹰ ﻋﻠﻰ ﺤﻴﺎﺓ ﺍﻟﻁﻔـل ﻭﻨﻤـﻭﻩ ﺍﻟﺠـﺴﻤﻲ‬
‫ﻭﺍﻟﻨﻔﺴﻲ ﻤﻤﺎ ﻴﺸﻜل ﺨﻁﺭﺍﹰ ﻋﻠﻰ ﻤﺴﺘﻘﺒﻠﻪ ‪ ،‬ﻭﻴﻌﻁﻰ ﺘﺼﻭﺭﺍﹰ ﻟﺩﻯ ﻤﻥ ﻴﻘﻭﻡ ﻤﻘﺎﻤﻬﻤﺎ ﺃﻥ ﻟﻬﻡ ﻤﻬﻤـﺔ‬
‫ﻜﺒﻴﺭﺓ ﻓﻲ ﺍﻟﺤﺩ ﻗﺩﺭ ﺍﻹﻤﻜﺎﻥ ﻤﻥ ﻫﺫﻩ ﺍﻟﻅﻭﺍﻫﺭ ﺍﻟﺨﻁﻴﺭﺓ ﻋﻠﻰ ﻫـﺅﻻﺀ ﺍﻷﻁﻔـﺎل ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ‪،‬‬
‫ﻭﺇﻋﻁﺎﺌﻬﻡ ﻗﺩﺭﺍﹰ ﻤﻼﺌﻤﺎﹰ ﻤﻥ ﺍﻟﺜﻘﺔ ﺒﺎﻟﻨﻔﺱ ﻭﺍﻟﻌﺎﻁﻔﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﺍﻟﺒﺩﻴﻠﺔ ﻋﺴﻰ ﺃﻥ ﻴﺘﻜﻴﻔﻭﺍ ﻤـﻊ ﺍﻟﻭﺍﻗـﻊ‬
‫ﺍﻟﺠﺩﻴﺩ ﺒﺸﻲﺀ ﻤﻥ ﺍﻹﻴﺠﺎﺒﻴﺔ ﻭﻴﺘﻐﻠﺒﻭﺍ ﻋﻠﻰ ﺒﻌﺽ ﺍﻟﻤﺸﻜﻼﺕ ﺍﻟﻨﺎﺘﺠﺔ ﻋﻥ ﺍﻟﺤﺭﻤﺎﻥ ‪.‬‬

‫ﺜﺎﻨﻴﺎﹰ ‪ -‬ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪:‬‬

‫ﺘﻌﺭﻴﻑ ﺍﻟﻴﺘﻴﻡ ‪:‬‬

‫ﺍﻟﻴﺘﻴﻡ ﻟﻐﺔ ‪ :‬ﺍﻟﻴﺘﻡ ‪ :‬ﺒﺎﻟﻀﻡ ﻫﻭ ﻓﻘﺩﺍﻥ ﺍﻷﺏ ‪ ،‬ﻭﺍﻟﻴﺘﻴﻡ ‪ :‬ﺍﻟﻔﺭﺩ ﻭﻜل ﺸﻲﺀ ﻴﻌـﺯ ﻨﻅﻴـﺭﻩ ‪،‬‬
‫ﻭﻫﻭ ﻴﺘﻴﻡ ﻭﻴﺘﻤﺎﻥ ﻤﺎ ﻟﻡ ﻴﺒﻠﻎ ﺍﻟﺤﻠﻡ ‪ ،‬ﻭﺠﻤﻌﻪ ﺃﻴﺘﺎﻡ ﻭﻴﺘﺎﻤﻰ ﻭﻴﺘﻤﺔ ) ﺍﻟﻔﻴﺭﻭﺯ ﺃﺒﺎﺩﻱ ﺏ ﺕ ‪.( 193‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﻓﻲ ﺍﻟﻤﻌﺠﻡ ﺍﻟﻭﺴﻴﻁ‪ :‬ﻴﺘﻡ ﻴﻴﺘﻡ ﻴﺘﻤﺎﹰ ﺍﻨﻔﺭﺩ ‪ ،‬ﻭﻴﺘﻡ ﻴﻴـﺘﻡ ﻴﺘﻤـﺎﹰ ﻭﻴﺘﻤـﺎﹰ ‪ :‬ﺃﻋﻴـﺎ ﻭﺃﺒﻁـﺄ ‪،‬‬
‫ﻭﺍﻟﻴﺘﻴﻡ ﻫﻭ ﺍﻟـﺼﻐﻴﺭ ﺍﻟـﺫﻱ ﻓﻘـﺩ ﺃﺒـﺎﻩ ﻤـﻥ ﺍﻹﻨـﺴﺎﻥ ﻭﺍﻟـﺫﻱ ﻓﻘـﺩ ﺃﺒـﺎﻩ ﻤـﻥ ﺍﻟﺤﻴـﻭﺍﻥ‬
‫) ﺃﻨﻴﺱ ﻭﺁﺨﺭﻭﻥ ‪.( 1063: 1972 ،‬‬

‫ﺍﻟﻴﺘﻴﻡ ﺍﺼﻁﻼﺤﺎﹰ ‪ :‬ﻤﻥ ﻤﺎﺕ ﺃﺒﻭﻩ ﻓﺎﻨﻔﺭﺩ ﻋﻨﻪ ‪ ،‬ﻭﺤﻕ ﻫﺫﺍ ﺍﻻﺴﻡ ﺃﻥ ﻴﻘﻊ ﻋﻠـﻰ ﺍﻟـﺼﻐﺎﺭ‬
‫ﻭﺍﻟﻜﺒﺎﺭ ﻟﺒﻘﺎﺀ ﻤﻌﻨﻰ ﺍﻻﻨﻔﺭﺍﺩ ﻋﻥ ﺍﻵﺒﺎﺀ ‪ .‬ﺇﻻ ﺃﻨﻪ ﻗﺩ ﻏﻠﺏ ﺃﻥ ﻴﺴﻤﻭﺍ ﺒﻪ ﻗﺒـل ﺃﻥ ﻴﺒﻠﻐـﻭﺍ ﻤﺒﻠـﻎ‬
‫ﺍﻟﺭﺠﺎل ﻓﺈﺫﺍ ﻤﺎ ﺍﺴﺘﻐﻨﻭﺍ ﻋﻥ ﻜﺎﻓل ﻭﻗﺎﺌﻡ ﻋﻠﻴﻬﻡ ﺯﺍل ﻫﺫﺍ ﺍﻻﺴﻡ ﻋﻨﻬﻡ ‪ ،‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼـﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺴﻠﻡ " ﻻ ﻴﺘﻡ ﺒﻌﺩ ﺍﻟﺤﻠﻡ " ) ﺤﻭﻯ ‪. ( 989: 1985،‬‬

‫ﺍﻟﻤﺤﺭﻭﻡ ﻟﻐﺔ‪ :‬ﺤﺭﻡ‪ ،‬ﺤﺭﻤﺎﹰ ﻭﺤﺭﻤﺎﻨﺎﹰ ﺃﻱ ﻤﻨﻌﻪ ﺇﻴﺎﻩ ﻓﻬﻭ ﻤﺤـﺭﻭﻡ)ﺍﻟﻤﻨﺠـﺩ ﻓـﻲ ﺍﻟﻠﻐـﺔ‬
‫ﻭﺍﻷﻋﻼﻡ (‪،‬ﺃﻤﺎ ﺍﻟﺤﺭﻤﺎﻥ ﺍﺼﻁﻼﺤﺎﹰ‪ :‬ﻓﻬﻭ ﺍﻟﺸﻌﻭﺭ ﺒﻌﺩﻡ ﻭﺠﻭﺩ ﺃﺸﻴﺎﺀ ﻴﺤﺘﺎﺠﻬﺎ ﺍﻹﻨـﺴﺎﻥ ﻭﻴﻌﺘﺒـﺭﻩ‬
‫ﻜﺎﺒﻼﻥ ﻤﻥ ﺃﻫﻡ ﻋﻭﺍﻤل ﺍﻟﻀﻐﻁ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺍﻟﺘﻲ ﺘﺸﻜل ﻋﺎﺌﻘﺎﹰ ﻓﻲ ﺍﻟﺤﻴﺎﺓ)‪.(Kablan,1984:113‬‬
‫ﻭﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻟﺒﺎﺤﺙ ﻭﺤﻴﺙ ﺃﻥ ﺍﻟﺩﺭﺍﺴﺔ ﺘﺒﺤﺙ ﻓﻲ ﻤﻥ ﺤـﺭﻡ ﺍﻟﻌﺎﻁﻔـﺔ ﻭﺍﻟﺤﻨـﺎﻥ‬
‫ﺍﻟﻭﺍﻟﺩﻱ ﺒﻔﻘﺩ ﺃﺤﺩ ﺍﻟﻭﺍﻟﺩﻴﻥ ) ﺍﻷﺏ ‪ ،‬ﺍﻷﻡ ( ﻓﺈﻥ ﺍﻟﻴﺘﻴﻡ ﻭﺍﻟﻤﺤﺭﻭﻡ ﻫﻭ ﻤﻥ ﻓﻘﺩ ﺃﺤﺩ ﻭﺍﻟﺩﻴﻪ ) ﺍﻷﺏ ‪،‬‬
‫ﺍﻷﻡ ( ﺃﻭ ﻜﻠﻴﻬﻤﺎ ﺒﺎﻟﻭﻓﺎﺓ ﻗﺒل ﺴﻥ ﺍﻟﺒﻠﻭﻍ ‪.‬‬

‫ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺍﻟﺴﻨﺔ ‪:‬‬

‫ﺃﻭﻻﹰ ‪ -‬ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪:‬‬

‫ﺤﻔل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺒﺎﻟﻴﺘﻴﻡ ﻭﺍﻷﻴﺘﺎﻡ ﺒﺼﻔﺔ ﻋﺎﻡ ﺤﻴﺙ ﻭﺭﺩ ﺫﻜﺭﻫﻡ ﻓﻲ ﺜﻼﺜـﺔ ﻭﻋـﺸﺭﻴﻥ‬
‫ﻤﻭﻀﻌﺎﹰ ‪ ،‬ﻤﺠﻤﻠﻬﺎ ﻴﺭﻏﺏ ﺒﺎﻻﻫﺘﻤﺎﻡ ﺒﺎﻷﻴﺘﺎﻡ ﻭﺍﻹﻨﻔﺎﻕ ﻋﻠـﻴﻬﻡ ﻭﺩﻓـﻊ ﻜﺎﻤـل ﺤﻘـﻭﻗﻬﻡ ﺍﻟﻤﺎﻟﻴـﺔ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺁﻴـﺎﺕ ﺃﺨـﺭﻯ ﺘﺤﺫﺭ ﻤـﻥ ﺃﻜل ﻤﺎﻟﻪ ﺃﻭ ﻋـﺩﻡ ﺩﻓﻊ ﻤﺴﺘﺤﻘﺎﺘـﻪ ﺃﻭ ﺍﻹﻨﻘـﺎﺹ‬
‫ﻤﻨﻪ ﻭﻤـﻥ ﻫﺫﻩ ﺍﻵﻴﺎﺕ ﻴﻘـﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ " :‬ﻭﻻ ﺗﻘﺮﺑﻮﺍ ﻣﺎﻝ ﺍﻟﻴﺘﻴﻢ ﺇﻻ ﺑﺎﻟﱵ ﻫـﻲ ﺃﺣﺴـﻦ ﺣـﱴ‬
‫ﻳﺒﻠﻎ ﺃﺷﺪﻩ … " ) ﺍﻷﻨﻌﺎﻡ ‪.( 52 :‬‬

‫ﻴﻘﻭل "ﻗﻁﺏ" ﻓﻲ ﻤﻌﺭﺽ ﺘﻔﺴﻴﺭﻩ ﻟﻬﺫﻩ ﺍﻵﻴﺔ ﺃﻨﻪ ﻋﻠﻰ ﻤﻥ ﻴﺘﻭﻟﻰ ﺍﻟﻴﺘﻴﻡ ﺃﻻ ﻴﻘﺭﺏ ﻤﺎﻟﻪ ﺇﻻ‬
‫ﺒﺎﻟﻁﺭﻴﻘﺔ ﺍﻟﺘﻲ ﻫﻲ ﺃﺤﺴﻥ ﻟﻠﻴﺘﻴﻡ ‪ ،‬ﻓﻴﺼﻭﻨﻪ ﻭﻴﻨﻤﻴﻪ ‪ ،‬ﺤﺘﻰ ﻴﺴﻠﻤﻪ ﻟﻪ ﻜﺎﻤﻼﹰ ﻨﺎﻤﻴﺎﹰ ﻋﻨﺩ ﺒﻠﻭﻏﻪ ﺃﺸـﺩﻩ‬
‫ﺃﻱ ﺍﺸﺘﺩﺍﺩ ﻗﻭﺘﻪ ﺍﻟﺠﺴﻤﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ‪ .‬ﻟﻴﺤﻤﻲ ﻤﺎﻟﻪ ‪ ،‬ﻭﻴﺤﺴﻥ ﺍﻟﻘﻴﺎﻡ ﻋﻠﻴﻪ ﻭﺒﺫﻟﻙ ﺘﻜﻭﻥ ﺍﻟﺠﻤﺎﻋﺔ ﻗـﺩ‬
‫ﺃﻀﺎﻓﺕ ﺇﻟﻴﻬﺎ ﻋﻀﻭﺍﹰ ﻨﺎﻓﻌﺎﹰ‪ ،‬ﻭﺴﻠﻤﺘﻪ ﺤﻘﻪ ﻜﺎﻤﻼﹰ ) ﻗﻁﺏ ‪( ..33، 1232 : 1980 ،‬‬

‫ﻭﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ " :‬ﻭﻳﺴﺄﻟﻮﻧﻚ ﻋﻦ ﺍﻟﻴﺘﺎﻣﻰ ﻗﻞ ﺇﺻﻼﺡ ﳍﻢ ﺧﲑ ﻭﺇﻥ ﲣﺎﻟﻄﻮﻫﻢ ﻓـﺈﺧﻮﺍﻧﻜﻢ "‬
‫)ﺍﻟﺒﻘﺭﺓ‪ (220:‬ﺃﻱ ﺇﺼﻼﺡ ﺸﺄﻨﻪ ﻭﻤﺎﻟﻪ ﻭﻻ ﺤﺭﺝ ﻤﻥ ﺨﻠﻁ ﻤﺎل ﺍﻟﻭﻟﻲ ﺒﻤﺎل ﺍﻟﻴﺘﻴﻡ ﻭﺍﻟﻤﻘﺼﻭﺩ ﺒــ‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫"ﺇﻥ ﲣﺎﻟﻄﻮﻫﻢ ﻓﺈﺧﻮﺍﻧﻜﻢ " ﺃﻱ ﻭﺇﻥ ﺨﻠﻁﺘﻡ ﻁﻌﺎﻤﻜﻡ ﺒﻁﻌﺎﻤﻬﻡ ﻭﺸﺭﺍﺒﻜﻡ ﺒﺸﺭﺍﺒﻬﻡ ﻓﻼ ﺒـﺄﺱ ﻋﻠـﻴﻜﻡ‬
‫ﻷﻨﻜﻡ ﺇﺨﻭﺍﻨﻬﻡ ﻓﻲ ﺍﻟﺩﻴﻥ )ﺍﺒﻥ ﻜﺜﻴﺭ‪:‬ﺠـ‪ .( 221 : 1‬ﻭﻓﻲ ﻫﺫﻩ ﺍﻵﻴﺔ ﻴﻘﻭل ﻗﻁﺏ ﺭﺤﻤـﻪ ﺍﷲ ‪ :‬ﺇﻥ‬
‫ﺍﻟﺘﻜﺎﻓل ﺍﻻﺠﺘﻤﺎﻋﻲ ﻫﻭ ﻗﺎﻋﺩﺓ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﻭﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﻤﺴﻠﻤﺔ ﻤﻜﻠﻔﺔ ﺃﻥ ﺘﺭﻋﻰ ﻤـﺼﺎﻟﺢ‬
‫ﺍﻟﻀﻌﻔﺎﺀ ﻓﻴﻬﺎ ‪ .‬ﻭﺍﻟﻴﺘﺎﻤﻰ ﺒﻔﻘﺩﻫﻡ ﺁﺒﺎﺀﻫﻡ ﻭﻫﻡ ﺼﻐﺎﺭ ﻀﻌﻔﺎﺀ ﺃﻭﻟﻰ ﺒﺭﻋﺎﻴﺔ ﺍﻟﺠﻤﺎﻋﺔ ﻭﺤﻤﺎﻴﺘﻬـﺎ ‪،‬‬
‫ﺭﻋﺎﻴﺘﻬﺎ ﻟﻨﻔﻭﺴﻬﻡ ﻭﺤﻤﺎﻴﺘﻬﺎ ﻷﻤﻭﺍﻟﻬﻡ ) ﻗﻁﺏ ‪. ( 232: 1980 ،‬‬

‫ﻭﻴﻘـﻭل ﺍﷲ ﺘﻌﺎﻟـﻰ ﻤﻭﺠﻬـﺎﹰ ﺨﻁﺎﺒـﻪ ﻟﻨﺒﻴﻪ ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ "،‬ﻓﺄﻣﺎ ﺍﻟﻴﺘـﻴﻢ‬
‫ﻓﻼ ﺗﻘﻬﺮ" ) ﺍﻟﻀﺤﻰ ‪.( 9:‬‬

‫ﻗﺎل ﺍﻟﻤﻔﺴﺭﻭﻥ‪ ،‬ﺃﻱ ﻜﻤﺎ ﻜﻨﺕ ﻴﺘﻴﻤـﺎﹰ ﻓـﺂﻭﺍﻙ ﺍﷲ ﻓـﻼ ﺘﻘﻬـﺭ ﺍﻟﻴﺘـﻴﻡ ‪ ،‬ﺃﻱ ﻻ ﺘﺫﻟـﻪ ‪،‬‬
‫ﻭﻻ ﺘﻨﻬﺭﻩ ﻭﻻ ﺘﻬﻨﻪ ﻭﻟﻜﻥ ﺃﺤﻥ ﺇﻟﻴﻪ ﻭﺘﻠﻁﻑ ﺒـﻪ‪ ،‬ﻗـﺎل ﻗﺘـﺎﺩﺓ‪ :‬ﻜـﻥ ﻟﻠﻴﺘـﻴﻡ ﻜـﺎﻷﺏ ﺍﻟـﺭﺤﻴﻡ‬
‫) ﺍﺒﻥ ﻜﺜﻴﺭ ﺠـ‪(651: 3‬‬

‫ﻓﺎﻟﻴﺘﻴﻡ ﻻ ﻴﻬﺎﻥ ﺒﻜﻠﻤﺔ ﻗﺎﺴﻴﺔ ﻭﻻ ﺒﻐﻴﺭﻫﺎ ﺇﻻ ﺒﻤﺎ ﻴﺼﻠﺤﻪ ﻜﻤﺎ ﻴﺼﻠﺢ ﺍﻟﺭﺠل ﻭﻟﺩﻩ ‪.‬‬

‫ﻭﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ " :‬ﻭﺍﺑﺘﻠﻮﺍ ﺍﻟﻴﺘﺎﻣﻰ ﺣﱴ ﺇﺫﺍ ﺑﻠﻐﻮﺍ ﺍﻟﻨﻜﺎﺡ ﻓﺈﻥ ﺁﻧﺴﺘﻢ ﻣﻨﻬﻢ ﺭﺷﺪﺍﹰ ﻓـﺎﺩﻓﻌﻮﺍ‬
‫ﺇﻟﻴﻬﻢ ﺃﻣﻮﺍﳍﻢ ﻭﻻ ﺗﺄﻛﻠﻮﻫﺎ ﺇﺳﺮﺍﻓﺎﹰ ﻭﺑﺪﺍﺭﺍﹰ ﺃﻥ ﻳﻜﱪﻭﺍ " ) ﺍﻟﻨﺴﺎﺀ ‪.( 6 :‬‬

‫ﻭﺍﻻﺒﺘﻼﺀ ﻫﻭ ﺍﻻﺨﺘﺒﺎﺭ ‪ ،‬ﻭﺍﺨﺘﺒﺎﺭ ﺍﻟﻴﺘﺎﻤﻰ ﺒﺘﺘﺒﻊ ﺃﺤﻭﺍﻟﻬﻡ ﻓﻲ ﺍﻻﻫﺘﺩﺍﺀ ﺇﻟﻰ ﻀﺒﻁ ﺍﻷﻤـﻭﺍل‬
‫ﻭﺤﺴﻥ ﺍﻟﺘﺼﺭﻑ ﻓﻴﻬﺎ ‪ ،‬ﻭﺍﻟﺨﻁﺎﺏ ﻤﻭﺠﻪ ﻟﻸﻭﻟﻴﺎﺀ ﻭﺍﻷﻭﺼﻴﺎﺀ ﻭﻜل ﻤﻥ ﻟـﻪ ﺼـﻠﺔ ﺒﺎﻟﻴﺘـﺎﻤﻰ )‬
‫ﻋﻤﺭﻭ‪. ( 59: 1996،‬‬

‫ﻭﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﺤﺫﺭﺍﹰ ﻤﻥ ﺍﻟﻤﻌﺎﻤﻠﺔ ﺍﻟﺴﻴﺌﺔ ﻟﻠﻴﺘﻴﻡ " ﺃﺭﺃﻳﺖ ﺍﻟﺬﻱ ﻳﻜﺬﺏ ﺑﺎﻟـﺪﻳﻦ ﻓـﺬﻟﻚ‬
‫ﺍﻟﺬﻱ ﻳﺪﻉ ﺍﻟﻴﺘﻴﻢ " ) ﺍﻟﻤﺎﻋﻭﻥ ‪ .( 2، 1 :‬ﻭﺍﻟﺩﻉ ﻫﻭ ﺍﻟﺩﻓﻊ ﺍﻟﺸﺩﻴﺩ ‪ ،‬ﻗﺎل ﺍﻟﻨﺴﻔﻲ ‪ :‬ﺃﻱ ﻴﺩﻓﻌﻪ ﺩﻓﻌﺎﹰ‬
‫ﻋﻨﻴﻔﺎﹰ ﺒﺠﻔﻭﺓ ﻭﺃﺫﻯ‪ ،‬ﻭﻴﺭﺩﻩ ﺭﺩﺍﹰ ﻗﺒﻴﺤﺎﹰ ﺒﺯﺠﺭ ﻭﺨﺸﻭﻨﺔ‪ ،‬ﻭﻗﺎل ﺍﺒﻥ ﻜﺜﻴﺭ ﺃﻱ ﻫﻭ ﺍﻟﺫﻱ ﻴﻘﻬـﺭ ﺍﻟﻴﺘـﻴﻡ‬
‫ﻭﻴﻅﻠﻤﻪ ﺤﻘﻪ ﻭﻻ ﻴﻁﻌﻤﻪ ﻭﻻ ﻴﺤﺴﻥ ﺇﻟﻴﻪ‪ ) .‬ﺤﻭﻯ‪.(6701 :1985 ،‬‬

‫ﻭﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻭﺼﻴﺎﹰ ﺍﻵﺒﺎﺀ ﺒﺠﻌل ﻨﺼﻴﺏ ﻟﻸﻴﺘﺎﻡ " ﻭﻟﻴﺨﺶ ﺍﻟﺬﻳﻦ ﻟﻮ ﺗﺮﻛﻮﺍ ﻣﻦ ﺧﻠﻔﻬﻢ‬
‫ﺫﺭﻳﺔ ﺿﻌﺎﻓﺎﹰ ﺧﺎﻓﻮﺍ ﻋﻠﻴﻬﻢ ﻓﻠﻴﺘﻘﻮﺍ ﺍﷲ ﻭﻟﻴﻘﻮﻟﻮﺍ ﻗﻮﻻﹰ ﺳﺪﻳﺪﺍﹰ " ) ﺍﻟﻨﺴﺎﺀ ‪.( 9 :‬‬

‫ﻗﺎل ﺍﺒﻥ ﻋﺒﺎﺱ ‪ :‬ﻫﺫﺍ ﻓﻲ ﺍﻟﺭﺠل ﻴﺤﻀﺭﻩ ﺍﻟﻤﻭﺕ ﻓﻴﺴﻤﻌﻪ ﺭﺠل ﻴﻭﺼﻲ ﺒﻭﺼـﻴﺔ ﺘـﻀﺭ‬
‫ﺒﻭﺭﺜﺘﻪ ‪ ،‬ﻓﺄﻤﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺫﻱ ﻴﺴﻤﻌﻪ ﺃﻥ ﻴﺘﻘﻲ ﺍﷲ ﻭﻴﻭﻓﻘﻪ ﻭﻴﺴﺩﺩﻩ ﻟﻠﺼﻭﺍﺏ ‪ ،‬ﻓﻴﻨﻅﺭ ﻟﻭﺭﺜﺘﻪ ﻜﻤﺎ‬
‫ﻜﺎﻥ ﻴﺤﺏ ﺃﻥ ﻴﺼﻨﻊ ﺒﻭﺭﺜﺘﻪ ﺇﺫﺍ ﺨﺸﻲ ﻋﻠﻴﻬﻡ ﺍﻟﻀﻴﻌﺔ ) ﺍﺒﻥ ﻜﺜﻴﺭ ‪ ،‬ﻤﺠـ ‪.( 360 : 1‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﺁﻴﺎﺕ ﺃﺨﺭﻯ ﻜﺜﻴﺭﺓ ﺘﺤﺽ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻤﺎﻟﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻨﻔﺴﻲ ﺒﺎﻷﻴﺘﺎﻡ ﺤﺘـﻰ ﻻ‬
‫ﻴﻀﻴﻌﻭﺍ ﻭﺘﻀﻴﻊ ﺤﻘﻭﻗﻬﻡ ﻭﺤﺘﻰ ﻴﻜﻭﻨﻭﺍ ﻨﻭﺍﺓ ﺼﺎﻟﺤﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﻜﻔﻠﻬﻡ ﻭﺍﺤﺘﻀﻨﻬﻡ ‪.‬‬

‫ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ‪:‬‬

‫ﻭﺭﺩﺕ ﺃﺤﺎﺩﻴﺙ ﻜﺜﻴﺭﺓ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻭﺍﻟﺴﻴﺭﺓ ﺘﻭﺠﻪ ﻟﻼﻫﺘﻤـﺎﻡ ﺒﺎﻷﻴﺘـﺎﻡ ﻭﻤﺭﺍﻋـﺎﺘﻬﻡ‬
‫ﻭﺍﻟﺤﻔﺎﻅ ﻋﻠﻰ ﻨﻔﺴﻴﺎﺘﻬﻡ ﻭﺃﻤﻭﺭﻫﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺒﻌﺩ ﻓﻘﺩ ﻤﻌﻴﻠﻬﻡ ﻭﺘﺩﻋﻭ ﻟﻠﻤﺤﺎﻓﻅﺔ ﻋﻠﻰ ﺃﻤﻭﺍﻟﻬﻡ ﻤـﻥ‬
‫ﺍﻟﻀﻴﺎﻉ ﺤﺘﻰ ﻻ ﻴﻜﻭﻨﻭﺍ ﻋﺭﻀﺔ ﻟﻠﻬﻼﻙ ‪ ،‬ﻭﻤﻥ ﻫﺫﻩ ﺍﻷﺤﺎﺩﻴﺙ ‪:‬‬

‫ﻋﻥ ﺴﻬل ﺒﻥ ﺴﻌﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل ‪ :‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴـﻠﻡ ‪ " :‬ﺃﻨـﺎ‬
‫ﻭﻜﺎﻓل ﺍﻟﻴﺘﻴﻡ ﻫﻜﺫﺍ ‪ ،‬ﻭﺃﺸﺎﺭ ﺒﺄﺼﺒﻌﻴﻪ ﺍﻟﺴﺒﺎﺒﺔ ﻭﺍﻟﻭﺴﻁﻰ ﻭﻓﺭﺝ ﺒﻴﻨﻬﺎ " ) ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ( ‪.‬‬

‫ﻭﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل ‪ :‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﻜﺎﻓـل‬
‫ﺍﻟﻴﺘﻴﻡ ﻟﻪ ﺃﻭ ﻟﻐﻴﺭﻩ ‪ -‬ﺃﻨﺎ ﻭﻫﻭ ﻜﻬﺎﺘﻴﻥ ﻓﻲ ﺍﻟﺠﻨﺔ " ﻭﺃﺸﺎﺭ ﺍﻟﺭﺍﻭﻱ ﻭﻫﻭ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨـﺱ ﺒﺎﻟـﺴﺒﺎﺒﺔ‬
‫ﻭﺍﻟﻭﺴﻁﻰ "ﺭﻭﺍﻩ ﻤﺴﻠﻡ" ) ﺍﻟﻨﻭﻭﻱ ‪ :‬ﻁ ‪.( 113: 1992‬‬

‫ﻭﺃﻭﺭﺩ ﺍﻷﻴﺭﺍﺸﻲ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﺤﺽ ﻋﻠﻰ ﺍﻻﻫﺘﻤـﺎﻡ‬
‫ﺒﺎﻟﻨﻭﺍﺤﻲ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻤﺎﻟﻴﺔ ﻟﻸﻴﺘﺎﻡ‪ ،‬ﻭﻤﻥ ﻫﺫﻩ ﺍﻷﺤﺎﺩﻴﺙ ﺃﻥ ﺭﺠﻼﹰ ﺸﻜﺎ ﻟﻠﻨﺒﻲ ﺼـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﺴﻭﺓ ﻗﻠﺒﻪ ﻓﻘﺎل ﻟﻪ ‪ " :‬ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﻴﻠﻴﻥ ﻓﺎﻤﺴﺢ ﺭﺃﺱ ﺍﻟﻴﺘﻴﻡ ﻭﺃﻁﻌﻡ ﺍﻟﻤﺴﻜﻴﻥ "‬

‫ﻭﻋﻥ ﺃﻨﺱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل ‪ :‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﻤﻥ ﻀﻡ ﻴﺘﻴﻤﺎﹰ‬
‫ﻓﻜﺎﻥ ﻓﻲ ﻨﻔﻘﺘﻪ ﻭﻜﻔﺎﻩ ﻤﺅﻨﺘﻪ ‪ ،‬ﻜﺎﻥ ﻟﻪ ﺤﺠﺎﺒﺎﹰ ﻤﻥ ﺍﻟﻨﺎﺭ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪ ،‬ﻭﻤﻥ ﻤﺴﺢ ﺒﺭﺃﺱ ﻴﺘﻴﻡ ﻜـﺎﻥ‬
‫ﻟﻪ ﺒﻜل ﺸﻌﺭﺓ ﺤﺴﻨﺔ " ) ﺍﻷﺒﺭﺍﺸﻲ ‪( 69، 68 : 1980 ،‬‬

‫ﻓﺎﻟﺤﺩﻴﺙ ﺍﻷﻭل ﻴﺩﻋﻭ ﺇﻟﻰ ﺍﻟﻤﺴﺢ ﺒﺭﺃﺱ ﺍﻟﻴﺘﻴﻡ ﻭﺍﻟﺫﻱ ﻴﺩل ﻋﻠﻰ ﺍﻟﻌﻁﻑ ﻭﺍﻟﺤﻨﺎﻥ ﻭﺭﻗـﺔ‬
‫ﺍﻟﻘﻠﺏ ﺘﺠﺎﻩ ﻫﺫﺍ ﺍﻟﻴﺘﻴﻡ ﺍﻟﺫﻱ ﺤﺭﻡ ﺍﻟﻌﻁﻑ ﻭﺍﻟﺤﻨﺎﻥ ‪ ،‬ﻭﺃﻤﺎ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺜﺎﻨﻲ ﻓﻴـﺩﻋﻭ ﺇﻟـﻰ ﺍﻹﻨﻔـﺎﻕ‬
‫ﺍﻟﻤﺎﻟﻲ ﻭﻫﻲ ﺠﺎﻨﺏ ﻤﻬﻡ ﻓﻲ ﺤﻴﺎﺓ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﺤﻴﺙ ﻻ ﻴﻜﻔﻲ ﻤﺭﺍﻋﺎﺓ ﻨﻔـﺴﻴﺔ ﺩﻭﻥ ﺴـﺩ ﺤﺎﺠﺎﺘـﻪ‬
‫ﺍﻟﻤﺎﻟﻴﺔ ﻭﻜﻔﺎﻴﺘﻪ ﻤﺅﻨﺘﻪ ﺃﻱ ﺤﺎﺠﺘﻪ ﻭﻫﻨﺎﻙ ﺃﺤﺎﺩﻴﺙ ﺃﺨﺭﻯ ﻜﺜﻴﺭﺓ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻻ ﻴﺘﺴﻊ ﺍﻟﻤﻘـﺎﻡ‬
‫ﻟﺫﻜﺭﻫﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻊ ‪.‬‬

‫ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺍﻹﺴﻼﻡ ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺍﻹﺴﻼﻡ ﻤﻥ ﺃﺴﻤﻰ ﺍﻟﻐﺎﻴﺎﺕ ﻭﺃﻨﺒﻠﻬﺎ ﻭﺭﺃﻴﻨﺎ ﺫﻟـﻙ ﻓـﻲ ﺍﻵﻴـﺎﺕ‬
‫ﺍﻟﻘﺭﺁﻨﻴﺔ ﺍﻟﻜﺭﻴﻤﺔ ﻭﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ﺍﻟﺘﻲ ﻜﺎﻨﺕ ﺨﻴﺭ ﺩﻟﻴل ﻋﻠﻰ ﺫﻟﻙ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺘﺸﻤل ﺜﻼﺙ ﻨﻭﺍﺡﹴ ﺭﺌﻴﺴﻴﺔ ﻫﻲ ‪:‬‬

‫‪ -1‬ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ ‪:‬‬

‫ﻓﻘﺩ ﺭﺃﻴﻨﺎ ﺍﻵﻴﺎﺕ ﻭﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﺘﻲ ﺘﺤﺽ ﻋﻠﻰ ﺭﻋﺎﻴﺔ ﺃﻤﻭﺍل ﺍﻟﻴﺘﻴﻡ ﺃﻭ ﺍﻹﻨﻔـﺎﻕ ﻋﻠﻴـﻪ ‪،‬‬
‫ﻭﻤﻨﺫ ﺫﻟﻙ ﻤﺎ ﺭﻭﻯ ﻋﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﻪ ﻗﺎل " ﻤﻥ ﻗﺒﺽ ﻴﺘﻴﻤﺎﹰ ﺒﻴﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺇﻟـﻰ‬
‫ﻁﻌﺎﻤﻪ ﻭﺸﺭﺍﺒﻪ ﺤﺘﻰ ﻴﻐﻨﻴﻪ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺃﻭﺠﺏ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻪ ﺍﻟﺠﻨﺔ ﺍﻟﺒﺘـﺔ ﻷﻥ ﻴﻌﻤل ﺫﻨﺒﺎﹰ ﻻ ﻴﻐﻔﺭ‬
‫ﻟﻪ " ﺭﻭﺍﻩ ﺍﻟﺘﺭﻤﺫﻱ ) ﺍﻟﺨﻴﺎﻁ ‪.( 242 : 1981 ،‬‬

‫ﻭﺃﺨﺭﺝ ﻤﺎﻟﻙ ﻓﻲ ﺍﻟﻤﻭﻁﺄ ﺃﻥ ﻋﻤﺭ ﺍﺒﻥ ﺍﻟﺨﻁﺎﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗـﺎل ‪ " :‬ﺍﺘﺠـﺭﻭﺍ ﻓـﻲ‬
‫ﺃﻤﻭﺍل ﺍﻟﻴﺘﺎﻤﻰ ﻻ ﺘﺄﻜﻠﻬﺎ ﺍﻟﺼﺩﻗﺔ " ) ﺴﻭﻴﺩ ‪( 195: 1995 ،‬‬

‫ﻭﻗﺩ ﺤﺭﺹ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻤﺸﺎﻋﺭ ﺍﻷﻴﺘﺎﻡ ﻗﺒل ﻏﻴـﺭﻫﻡ ﻓـﻲ ﺴـﺩ ﺍﻟﺤﺎﺠـﺎﺕ‬
‫ﻭﺇﻋﻁﺎﺌﻬﻡ ﻨﺼﻴﺏ ﻤﻥ ﺃﻤﻭﺍل ﺍﻟﻐﻨﺎﺌﻡ‪ ،‬ﻓﻘﺩ ﻭﺭﺩ ﺃﻥ ﺍﻟﻨﺒﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻟﻤﺎ ﺃﺭﺍﺩ ﺘﻘﺴﻴﻡ ﻤـﺎ‬
‫ﺠﺎﺀﻩ ﻤﻥ ﺍﻟﺴﺒﻲ ﺒﺩﺃ ﺒﺄﻴﺘﺎﻡ ﺒﺩﺭ ﻭﺃﻋﻁﺎﻫﻡ ﺍﻟﻨﺼﻴﺏ ﺍﻷﻭﻓﺭ ‪ ،‬ﻭﺘﺭﻭﻯ ﺃﻡ ﺍﻟﺤﻜﻡ ﺃﻭ ﻀـﺒﺎﻋﺔ ﺍﺒﻨﺘـﻲ‬
‫ﺍﻟﺯﺒﻴﺭ ﺍﺒـﻥ ﻋﺒـﺩ ﺍﻟﻤﻁﻠـﺏ ﺃﻥ ﺇﺤﺩﺍﻫﻤﺎ ﻗﺎﻟﺕ ‪ " :‬ﺃﺼﺎﺏ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ‬
‫ﺴﺒﻴﺎﹰ ‪ ،‬ﻓﺫﻫﺒﺕ ﺃﻨﺎ ﻭﺃﺨﺘﻲ ﻭﻓﺎﻁﻤﺔ ﺒﻨﺕ ﺭﺴـﻭل ﺍﷲ ﺼﻠـﻰ ﺍﻟﻠـﻪ ﻋﻠﻴـﻪ ﻭﺴﻠﻡ ﻓـﺸﻜـﻭﻨﺎ ﻤـﺎ‬
‫ﻨﺤﻥ ﻓﻴﻪ ﻭﺴﺄﻟﻨﺎﻩ ﺃﻥ ﻴﺄﻤﺭ ﻟﻨﺎ ﺒﺸﻲﺀ ﻤﻥ ﺍﻟﺴﺒﻲ ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ ﺴـﺒﻘﻜﻥ‬
‫ﻴﺘﺎﻤﻰ ﺒﺩﺭ ) ﺴﻨﻥ ﺃﺒﻭ ﺩﺍﻭﻭﺩ ‪ ،‬ﺠـ ‪.( 150: 3‬‬

‫ﺃﻱ ﺃﻨﻪ ﺃﻋﻁﻰ ﺍﻟﻴﺘﺎﻤﻰ ﻤﻥ ﺍﻷﻤﻭﺍل ﺤﺘﻰ ﻨﻔﺩﺕ ﻭﻫﺫﻩ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺃﻤــﺭ ﺒﻬـﺎ‬
‫ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺨﻴﺭ ﺸﺎﻫﺩ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ ﻟﻸﻴﺘـﺎﻡ ﻜﻤــﺎ ﺴـﺒﻕ ﻷﻥ ﻋﻠـﻰ‬
‫ﺍﻟﻜﺎﻓل ﻟﻠﻴﺘﻴﻡ ﺍﻟﺫﻱ ﻴﺘﻭﻟﻰ ﺃﻤﻭﺍﻟﻪ ﺃﻥ ﻴﻨﻤﻴﻬﺎ ﻭﻻ ﻴﺘﺭﻜﻬﺎ ﺘﺄﻜﻠﻬﺎ ﺍﻟﺼﺩﻗﺔ ﻭﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻲ ﻭﺭﺩﺕ ﻓـﻲ‬
‫ﺁﻴﺎﺕ ﻜﺜﻴﺭﺓ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ‪.‬‬

‫‪ -2‬ﺍﻟﺭﻋﺎﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪:‬‬

‫ﺩﻋﺎ ﺍﻹﺴﻼﻡ ﺇﻟﻰ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺍﺠﺘﻤﺎﻋﻴﺎﹰ ﻭﻀﻤﻬﻡ ﻭﻜﻔﺎﻟﺘﻬﻡ‪ ،‬ﻭﻤﺭﺕ ﺒﻨﺎ ﺃﺤﺎﺩﻴـﺙ ﻜﺜﻴـﺭﺓ‬
‫ﻓﻲ ﻜﻔﺎﻟﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻜﻔﺎﻟﺔ ﺘﻌﻨﻲ ﺍﻟﻀﻤﺎﻨﺔ ﻭﺍﻟﻜﺎﻓل ﻫﻭ ﺍﻟﺫﻱ ﻴﺘﻌﻬﺩ ﺭﻋﺎﻴﺔ ﺍﻟﺼﻐﻴﺭ ﺃﻭ ﺍﻟﻴﺘﻴﻡ ‪.‬‬

‫ﻭﻗﺩ ﺭﻭﻯ ﺍﺒﻥ ﻤﺎﺠﺔ ﻓﻲ ﺼﺤﻴﺤﻪ ﻋﻥ ﺃﺒﻲ ﻫﺭﻴﺭﺓ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل ﻗـﺎل ﺭﺴـﻭل ﺍﷲ‬
‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ " ﺨﻴﺭ ﺒﻴﺕ ﻓﻲ ﺍﻟﻤﺴﻠﻤﻴﻥ ﺒﻴﺕ ﻓﻴﻪ ﻴﺘﻴﻡ ﻴﺤﺴﻥ ﺇﻟﻴﻪ ﻭﺸﺭ ﺒﻴﺕ ﻓﻲ ﺍﻟﻤـﺴﻠﻤﻴﻥ‬
‫ﺒﻴﺕ ﻓﻴﻪ ﻴﺘﻴﻡ ﻴﺴﺎﺀ ﺇﻟﻴﻪ ‪ ،‬ﺃﻨﺎ ﻭﻜﺎﻓل ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﺍﻟﺠﻨﺔ ﻜﻬﺎﺘﻴﻥ ﻴﺸﻴﺭ ﺒﺄﺼﺒﻌﻴﻪ "‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﺭﻭﻯ ﺃﺒﻭ ﺩﺍﻭﻭﺩ ﻋﻥ ﻋﻭﻑ ﺒﻥ ﻤﺎﻟﻙ ﻋﻥ ﺍﻟﻨﺒـﻲ ﺼـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺴـﻠﻡ ﻗــﺎل ‪:‬‬
‫**‬
‫ﻤـﻥ ﺯﻭﺠﻬـﺎ ﻓـﺼﺒﺭﺕ ﻋﻠـﻰ ﻭﻟـﺩﻫﺎ ﻜﻬـﺎﺘﻴﻥ ﻓـﻲ‬ ‫" ﺃﻨﺎ ﻭﺍﻤﺭﺃﺓ ﺴﻔﻌﺎﺀ* ﺍﻟﺨﺩﻴﻥ ﻭﺁﻤﺕ‬
‫ﺍﻟﺠﻨﺔ " ﻭﺯﺍﺩ ﺃﺒﻭ ﺩﺍﻭﻭﺩ ﺫﺍﺕ ﻤﻨﺼﺏ ﻭﺠﻤﺎل ﺤﺒﺴﺕ ﻨﻔـﺴﻬﺎ ﻋﻠـﻰ ﻴﺘﺎﻤﺎﻫـﺎ ﺤﺘـﻰ ﺒـﺎﻨﻭﺍ ﺃﻭ‬
‫ﻤﺎﺘﻭﺍ" ) ﺴﻭﻴﺩ ‪.( 196 : 1995 ،‬‬

‫ﻓﺎﻟﺤﺩﻴﺙ ﺍﻷﻭل ﻴﺩﻋﻭ ﺇﻟﻰ ﺍﻹﺤﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻴﺘﻴﻡ ﻭﻋـﺩﻡ ﺍﻹﺴـﺎﺀﺓ ﺇﻟﻴـﻪ ﺇﺫﺍ ﻜـﺎﻥ ﺍﻟﻴﺘـﻴﻡ‬
‫ﻴﻌﻴﺵ ﻓﻲ ﺭﻋﺎﻴﺔ ﺃﺴﺭﺓ ﺒﺩﻴﻠﺔ ‪.‬‬

‫ﻭﻓﻲ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺜﺎﻨﻲ ﻨﺭﻯ ﺃﺠـﺭ ﻭﺜـﻭﺍﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻤـﻥ ﺍﻷﻡ ﺍﻷﺭﻤﻠـﺔ‬
‫ﺍﻟﺘﻲ ﺘﺄﺒﻰ ﺍﻟﺯﻭﺍﺝ ﻤﻥ ﺁﺨﺭ ﺤﺘﻰ ﺘﺭﻋﻰ ﺃﻁﻔﺎﻟﻬﺎ ﺍﻷﻴﺘـﺎﻡ ‪ ،‬ﻭﺘﻘـﻭﻡ ﻋﻠـﻴﻬﻡ ﻭﻫـﻲ ﺃﻭﻟـﻰ ﻤـﻥ‬
‫ﻏﻴﺭﻫﺎ ﺒـﺫﻟﻙ ﻭﺇﻥ ﺘﻭﻓﻴـﺕ ﺍﻷﻡ ﻓﺎﻟﺭﻋﺎﻴـﺔ ﺘﻜـﻭﻥ ﻟﻸﻗـﺭﺏ ﻓـﺎﻷﻗﺭﺏ ﺃﻭﻟـﻰ‪ ،‬ﻭﺇﻻ ﻓﻌﺎﻤـﺔ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﺃﺼﺤﺎﺏ ﺍﻟﺨﻴﺭ ﻭﺍﻟﺠﻭﺩ ‪.‬‬

‫‪ -3‬ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ ‪:‬‬

‫ﻻ ﻴﻜﻔﻲ ﺃﻥ ﻨﻁﻌﻡ ﺍﻟﻴﺘﻴﻡ ﻭﻨﻠﺒﻲ ﺤﺎﺠﺎﺘﻪ ﺍﻟﻤﺎﺩﻴﺔ ﻤﻥ ﻤﺄﻜل ﻭﻤﺸﺭﺏ ﻭﻤﺴﻜﻥ ﻓﺤﺴﺏ ﻭﺇﻨﻤـﺎ‬
‫ﺘﺘﻌﺩﻯ ﺍﻟﺭﻋﺎﻴﺔ ﺇﻟﻰ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺎﻁﻔﻴﺔ ﻭﺍﻟﺘﻲ ﺘﻌﺘﺒﺭ ﻤﻥ ﺍﻟﺤﺎﺠـﺎﺕ ﺍﻷﺴﺎﺴـﻴﺔ ﻟﻸﻴﺘـﺎﻡ‪،‬‬
‫ﻓﻬﻭ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻷﻤﻥ ﻭﺍﻻﻁﻤﺌﻨﺎﻥ ﻭﻫﻭ ﺒﺤﺎﺠﺔ ﻟﻠﺤﺏ ﻭﺒﺤﺎﺠﺔ ﻟﻼﻨﺘﻤﺎﺀ ‪ ،‬ﻭﻗـﺩ ﻜﺎﻨـﺕ ﺘﻌـﺎﻟﻴﻡ‬
‫ﺍﻹﺴﻼﻡ ﺤﺎﺜﺔ ﻋﻠﻰ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻴﺘﻴﻡ ﻤﻌﺎﻤﻠﺔ ﻁﻴﺒﺔ ‪ ،‬ﻤﺭﺍﻋﺎﺓ ﻟﻨﻔﺴﻴﺘﻪ ‪ ،‬ﻷﻨﻪ ﺤـﻴﻥ ﻓﻘـﺩ ﺃﺒـﺎﻩ ﺸـﻌﺭ‬
‫ﺒﺎﻟﺤﺎﺠﺔ ﺇﻟﻰ ﻤﻥ ﻴﺤﻤﻴﻪ ‪ ،‬ﻭﻴﻘﻭﻱ ﻋﺯﻴﻤﺘﻪ ‪ ،‬ﻭﺃﺼﺎﺒﻪ ﺸﻲﺀ ﻤﻥ ﺍﻟﺫل ﻭﺍﻻﻨﻜﺴﺎﺭ ‪ ،‬ﻭﻗﺩ ﻜﺎﻥ ﻴﺠـﺩ‬
‫ﻓﻲ ﺃﺒﻴﻪ ﺩﺍﻋﻴﺎﹰ ﺤﺎﻨﻴﺎﹰ ‪ ،‬ﻤﻠﺒﻴﺎﹰ ﻟﻤﺎ ﻴﺭﻴﺩ ‪ ،‬ﻓﻠﻤﺎ ﻓﻘﺩﻩ ﻭﺸﻌﺭ ﺒﺎﻟﻭﺤﺸﺔ ﻓﻜﺎﻥ ﻻ ﺒﺩ ﻤﻥ ﺍﻟﺘﻌﻭﻴﺽ ﻋﻠﻴـﻪ‬
‫ﻟﺌﻼ ﻴﻨﺸﺄ ﻤﻨﻁﻭﻴﺎﹰ ﻤﻨﻌﺯﻻﹰ ‪ ،‬ﺴﻲﺀ ﺍﻟﻨﻅﺭﺓ ﻟﻠﻨﺎﺱ ) ﺍﻟﺨﻴﺎﻁ ‪.( 241 : 1981 ،‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺠﻭﺍﻨﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺜﻼﺜﺔ ﻤﺘﺭﺍﺒﻁﺔ ﻭﻴﻜﻤل ﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺽ ‪ ،‬ﻓﻠﻥ ﺘﻜـﻭﻥ‬
‫ﺤﺎﻟﺔ ﺍﻟﻴﺘﻴﻡ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺠﻴﺩﺓ ﺇﻥ ﻟﻡ ﺘﻭﻓﺭ ﻟﻪ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ ﻭﻟﻥ ﺘﻔﻠﺢ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﻨﻔـﺴﻴﺔ ﺇﻥ ﻟـﻡ‬
‫ﻴﻐﻁﻰ ﺠﺎﻨﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ .‬ﻓﺎﻹﺴﻼﻡ ﻴﻜﻔل ﻟﻠﻴﺘﻴﻡ ﺠﻭﺍﻨﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺜﻼﺜﺔ ﻜﻤﺎ ﻤﺭ ﺒﻨﺎ ﻓـﻲ‬
‫ﺍﻵﻴﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻷﺤﺎﺩﻴﺙ ﺍﻟﻨﺒﻭﻴﺔ ﺍﻟﺸﺭﻴﻔﺔ ‪ ،‬ﻓﺎﻟﻤﺴﺄﻟﺔ ﻟﻴﺴﺕ ﻤﺴﺄﻟﺔ ﺇﻁﻌﺎﻡ ﻭﺇﺸـﺒﺎﻉ ﻭﺍﻟﺭﺴـﻭل‬
‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻨﺩﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻰ ﺃﺤﺩ ﺍﻟﺼﺤﺎﺒﺔ ﺍﻟﺫﻱ ﻭﺠﺩ ﻓﻲ ﻗﻠﺒﻪ ﺸﺩﺓ ﺃﻤﺭﻩ ﺒﻤـﺴﺢ ﺭﺃﺱ‬
‫ﺍﻟﻴﺘﻴﻡ ﺤﺘﻰ ﻴﻠﻴﻥ ﻗﻠﺒﻪ ‪ ،‬ﻓﻬﺫﻩ ﺍﻹﺸﺎﺭﺓ ﺘﺸﺒﻊ ﺤﺎﺠﺔ ﺍﻟﻴﺘﻴﻡ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺎﻁﻔﻴﺔ ﻭﻟﻥ ﺘﺸﺒﻊ ﻤﻌﺩﺘﻪ ‪ ،‬ﻜﻤﺎ‬
‫ﺃﻥ ﻤلﺀ ﺍﻟﻤﻌﺩﺓ ﻟﻥ ﻴﻐﻨﻲ ﻋﻥ ﺇﺸﺒﺎﻉ ﺤﺎﺠﺎﺕ ﺍﻟﻴﺘﻴﻡ ﺍﻟﻌﺎﻁﻔﻴﺔ‪ ،‬ﻓﻌﻠﻰ ﻭﻻﺓ ﺃﻤﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺃﻥ ﻴﺭﺍﻋـﻭﺍ‬

‫* ﺴﻔﻌﺎﺀ ‪ :‬ﺘﻐﻴﺭ ﻟﻭﻨﻬﺎ ﻟﻤﺎ ﺘﻜﺎﺒﺩ ﻤﻥ ﺍﻟﻤﺸﻘﺔ ‪.‬‬

‫** ﺁﻤﺕ ‪ :‬ﺇﺫﺍ ﻤﺎﺕ ﻋﻨﻬﺎ ﺯﻭﺠﻬﺎ ﻓﺄﻗﺎﻤﺕ ﻭﻟﻡ ﺘﺘﺯﻭﺝ ‪.‬‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻫﺫﻩ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﺜﻼﺙ ﺤﺘﻰ ﻴﻜﻭﻥ ﺍﻟﺘﻜﺎﻤل ﻓﻲ ﺍﻟﺭﻋﺎﻴﺔ‪ ،‬ﻭﻻ ﻴﺸﻌﺭ ﺍﻟﻴﺘﻴﻡ ﺒﺄﻱ ﺤﺎﺠﺔ ﻤﻥ ﺤﺎﺠـﺎﺕ‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺎﺴﻴﺔ ﺍﻟﺘﻲ ﻻ ﻏﻨﻰ ﻋﻨﻬﺎ‪.‬‬

‫ﺤﺎﺠﺎﺕ ﺍﻷﻴﺘﺎﻡ ‪:‬‬

‫ﺇﻥ ﺤﺎﺠﺎﺕ ﺍﻷﻴﺘﺎﻡ ﻻ ﺘﻘﺘﺼﺭ ﻋﻠﻰ ﺠﻭﺍﻨﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﺴﺒﻕ ﺫﻜﺭﻫﺎ‪ ،‬ﺒل ﺘﺘﻌـﺩﺍﻫﺎ ﺇﻟـﻰ‬
‫ﺃﻤﻭﺭ ﻨﻔﺴﻴﺔ ﺨﺎﺼﺔ‪ ،‬ﻷﻨﻬﻡ ﺃﻜﺜﺭ ﻤﻥ ﻏﻴﺭﻫﻡ ﺘﺄﺜﺭﺍﹰ ﺒﺎﻟﻤﺤﻴﻁ ﺒﻌﺩ ﻓﻘﺩﻫﻡ ﺁﺒﺎﺀﻫﻡ ﻭﻗﺩ ﻟﺨﺼﻬﺎ ﺍﻟﻘﺎﺌﻤﻲ‬
‫ﻓﻲ ﺍﻟﻨﻭﺍﺤﻲ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪ .1‬ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﺤﻨﺎﻥ ‪:‬‬

‫ﻟﻘﺩ ﻓﻘﺩ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﻭﺍﻟﺩﻩ ﺃﻭ ﻭﺍﻟﺩﺘﻪ‪ ،‬ﺃﻱ ﺃﻨﻪ ﻓﻘـﺩ ﻤﻨﺒـﻊ ﺍﻟﻌﻁـﻑ ﺍﻟﺤﻘﻴﻘـﻲ ﻭﺍﻟﻤﺤﺒـﺔ‬
‫ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﻭﻴﺠﺏ ﻋﻠﻴﻨﺎ ﺘﻠﺒﻴﺔ ﺤﺎﺠﺘﻪ ﻫﺫﻩ ‪ ،‬ﺒﺄﻥ ﻨﻌﺎﻤل ﺍﻟﻁﻔل ﺒﻜل ﻟﻁﻑ ‪ ،‬ﻭﻨﺩﺍﻋﺒﻪ‪ ،‬ﺇﺫ ﺃﻥ ﺭﺴﻭل‬
‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻜﺎﻥ ﻋﻨﺩﻤﺎ ﻴﺭﻯ ﺍﻷﻴﺘﺎﻡ ﻴﺠﻠﺴﻬﻡ ﺇﻟﻰ ﺠﺎﻨﺒﻪ ﺃﻭ ﻋﻠﻰ ﻓﺨﺫﻩ ‪ ،‬ﻭﻴﻤﺴﺢ ﻋﻠﻰ‬
‫ﺭﺅﻭﺴﻬﻡ ﻭﻴﻘﻭل ﺃﻥ ﺍﷲ ﻴﺅﺠﺭ ﺍﻟﻔﺭﺩ ﺒﻌﺩﻤﺎ ﻴﻤﺴﺢ ﻤﻥ ﺍﻟﺸﻌﺭ ﺒﻴﺩﻩ ‪.‬‬

‫‪ .2‬ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﺘﻌﻠﻕ ﻭﺍﻟﺘﺒﻌﻴﺔ ‪:‬‬

‫ﻭﻤﻌﻨﻰ ﺫﻟﻙ ﺃﻥ ﺍﻟﻁﻔل ﺍﻟﻔﺎﻗﺩ ﻟﻭﺍﻟﺩﺘﻪ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﻤﻥ ﻴﻨﺎﺩﻴﻬﺎ ﺒﻜﻠﻤﺔ ﺃﻤﺎﻩ‪ ،‬ﻭﺨﺎﺼﺔ ﻋﻨـﺩﻤﺎ‬
‫ﻴﻜﻭﻥ ﻤﺭﻴﻀﺎﹰ ﻭﻴﺤﺘﺎﺝ ﺇﻟﻰ ﻤﺭﺍﻗﺒﺔ ﻭﻋﻨﺎﻴﺔ ﺃﻜﺒﺭ‪ ،‬ﺃﻭ ﺃﺜﻨﺎﺀ ﺍﻟﻨﻭﻡ ﻭﻴﺒﺩﺃ ﺒﺎﻟﺒﺤـﺙ ﻋـﻥ ﻭﺍﻟﺩﺘـﻪ ﺃﻭ‬
‫ﻟﻐﺭﺽ ﻗﻀﺎﺀ ﺇﺤﺩﻯ ﺤﻭﺍﺌﺠﻪ ‪ ،‬ﺇﺫ ﻴﺠﺏ ﺃﻥ ﻴﻤﺘﻠﻙ ﻤﻥ ﻴﺨﺘﺎﺭﻩ ﺃﺒﺎﹰ ﺃﻭ ﺃﻤﺎﹰ ﻟﻪ ﻟﻜﻲ ﻴﺘﺄﻜﺩ ﻤﻥ ﺘﻭﻓﻴﺭ‬
‫ﺍﻟﺤﻤﺎﻴﺔ ﻟﻪ ﻤﻥ ﻗﺒﻠﻬﻡ ‪.‬‬

‫‪ .3‬ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻤﻭﺍﺴﺎﺓ ‪:‬‬

‫ﺍﻟﻁﻔل ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﻤﻥ ﻴﺴﺘﻤﻊ ﻵﻻﻤﻪ ﻭﻴﻬﺘﻡ ﺒﺸﻜﻭﺍﻩ ﻭﻤﻌﺎﻨﺎﺘﻪ ﺍﻟﺘﻲ ﺘﻭﺍﺠﻬﻪ ﻓـﻲ ﻤﺨﺘﻠـﻑ‬
‫ﺍﻷﺤﻴﺎﻥ‪ ،‬ﻓﻠﻭ ﺃﻓﺼﺢ ﻋﻥ ﺇﺤﺩﻯ ﻫﻤﻭﻤﻪ ﺃﻥ ﻴﻘﺭﻭﺍ ﻟﻪ ﺒﺫﻟﻙ ﻟﻭ ﻁﻠﺏ ﻤﻨﻬﻡ ﺍﻻﺴﺘﻤﺎﻉ ﺇﻟﻰ ﻤﺴﺄﻟﺔ ﻤـﺎ‬
‫ﻴﺠﺏ ﺃﻥ ﻴﺴﺘﺠﻴﺒﻭﺍ ﻟﻪ ‪ ،‬ﺇﻥ ﺍﻟﻠﺠﻭﺀ ﺇﻟﻰ ﻫﺫﺍ ﺍﻷﺴﻠﻭﺏ ﻭﺍﻟﻌﻤل ﺒﻬﺫﻩ ﺍﻟﻤﺴﺌﻭﻟﻴﺔ ﺘﺠﺎﻫﻪ ﺴﻴﺅﺩﻱ ﺇﻟـﻰ‬
‫ﺇﻀﻔﺎﺀ ﺤﺎﻟﺔ ﻤﻥ ﺍﻟﻬﺩﻭﺀ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻋﻠﻴﻪ‪.‬‬

‫‪ .4‬ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻀﺒﻁ ﻭﺍﻟﺴﻴﻁﺭﺓ ‪:‬‬

‫ﺼﺤﻴﺢ ﺃﻨﻪ ﻴﺘﻴﻡ ‪ ،‬ﻭﻟﻜﻥ ﻴﺠﺏ ﺃﻥ ﻻ ﺘﺼﺒﺢ ﻤﻌﺎﻤﻠﺘﻨﺎ ﺇﻴﺎﻩ ﺒﺎﻟﻌﻁﻑ ﻭﺍﻟﺤﻨـﺎﻥ ﺴـﺒﺒﺎﹰ ﻷﻥ‬
‫ﻴﺸﻌﺭ ﺒﺄﻨﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻹﻗﺩﺍﻡ ﻋﻠﻰ ﺃﻱ ﻋﻤل ﻴﺭﻴﺩﻩ ﻫﻭ ﻭﺃﻥ ﺃﺤﺩﺍﹰ ﻻ ﻴﺭﻗﺒﻪ ﺃﻭ ﻴﻤﺎﻨﻌﻪ ﻓﻲ ﺫﻟﻙ ‪ :‬ﺇﺫ‬
‫ﻗﺎل ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪ ":‬ﺃﺩﺒﻭﺍ ﺍﻷﻴﺘﺎﻡ ﻜﺘﺄﺩﻴﺒﻜﻡ ﻷﺒﻨﺎﺌﻜﻡ" ﻭﺒﻌﺒﺎﺭﺓ ﺃﺨﺭﻯ ﻓﺎﻷﺴﺎﺱ ﻓـﻲ‬
‫ﺫﻟﻙ ﺭﺍﻋﻭﺍ ﺍﷲ ﻓﻴﻬﻡ ﻭﺍﻋﺘﺒﺭﻭﺍ ﺃﻨﻔﺴﻜﻡ ﺁﺒﺎﺀﻫﻡ ﻓﻔﻲ ﻫﺫﻩ ﺴﻭﻑ ﻟﻥ ﺘﺨﺩﺵ ﻋﻭﺍﻁﻔﻬﻡ ﻭﻤﺸﺎﻋﺭﻫﻡ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫‪ .5‬ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﺘﺄﻜﻴﺩ ‪:‬‬

‫ﺇﻥ ﺍﻷﻴﺘﺎﻡ ﻭﺒﺴﺒﺏ ﺍﻟﻤﻌﻀﻠﺔ ﺍﻟﺨﺎﺼﺔ ﺍﻟﺘﻲ ﻴﻌﺎﻨﻭﻥ ﻤﻨﻬﺎ ﻤﻥ ﺍﻟﻤﺤﺘﻤل ﺃﻥ ﻴﻔﻘـﺩﻭﺍ ﺍﻟﻌـﺯﺓ‬
‫ﻭﺍﻟﺜﻘﺔ ﺒﺄﻨﻔﺴﻬﻡ ‪ ،‬ﻭﻀﺭﻭﺭﺓ ﺍﻟﺘﺭﺒﻴﺔ ﺘﺴﺘﻭﺠﺏ ﺒﺄﻥ ﻴﺼﺎﺭ ﺇﻟﻰ ﺘﻬﻴﺌﺔ ﻤﻨﺎﺥ ﺇﻋﺎﺩﺓ ﺒﻨﺎﺀ ﺸﺨـﺼﻴﺘﻬﻡ‪،‬‬
‫ﻟﻜﻲ ﻴﺴﺘﻌﻴﺩﻭﺍ ﺍﻟﺜﻘﺔ ﺒﺄﻨﻔﺴﻬﻡ ﻤﺭﺓ ﺃﺨﺭﻯ ‪ ،‬ﻭﻴﺭﻭﻥ ﻷﻨﻔﺴﻬﻡ ﺃﻫﻤﻴﺔ ﻭﻤﻜﺎﻨﺔ ﺘﻠﻴـﻕ ﺒﻬـﻡ‪ ،‬ﺤﺘـﻰ ﻻ‬
‫ﻴﻜﻭﻨﻭﺍ ﻋﺭﻀﺔ ﻟﻼﻨﺤﺭﺍﻑ ﻭﺍﻟﺨﻁﺭ‪.‬‬

‫‪ .6‬ﺍﻟﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﻤﺩﺍﺭﺍﺓ ‪:‬‬

‫ﻴﺠﺏ ﻤﺩﺍﺭﺍﺓ ﺍﻟﻴﺘﻴﻡ ‪ ،‬ﻜﻤﺎ ﻴﺠﺏ ﻋﺩﻡ ﺠﺭﺡ ﻤﺸﺎﻋﺭﻩ ﺃﺜﻨﺎﺀ ﺘﺭﺒﻴﺘـﻪ ﻜﻤﺎ ﻫﻭ ﺤﺎﻟﻨﺎ ﻋﺎﺩﺓ ﻤﻊ‬
‫ﺃﻁﻔﺎﻟﻨﺎ ﺍﻵﺨﺭﻴﻥ ‪ ،‬ﻭﻴﺠـﺏ ﺃﻥ ﻨـﺄﺨﺫ ﻓـﻲ ﺤﺴﺒﺎﻨﻨـﺎ ﻗﻠﺒﻪ ﺍﻟﻜﺴﻴﺭ ﻭﻨﻌﻠﻡ ﺒﺄﻨﻪ ﺴﺭﻴﻊ ﺍﻟﺒﻜﺎﺀ ‪ ،‬ﺇﺫ‬
‫ﺃﻥ ﺒﻜﺎﺀﻩ ﻴﻬﺯ ﺍﻟﻌﺭﺵ ﻜﻤﺎ ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠــﻡ ‪ " :‬ﺇﺫﺍ ﺒﻜـﻰ ﺍﻟﻴﺘـﻴﻡ ﺍﻫﺘـﺯ‬
‫ﺍﻟﻌﺭﺵ" ) ﺍﻟﻘﺎﺌﻤﻲ ‪. (588: 1996،‬‬

‫ﻤﻥ ﻤﺠﻤل ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻟﻸﻴﺘﺎﻡ ﻨﺭﻯ ﺃﻨﻪ ﻤﻥ ﻏﻴﺭ ﺍﻟﻤﻤﻜﻥ ﺘﺠﺎﻭﺯﻫﺎ ﻭﺍﻟﺘﻐﺎﻀﻲ ﻋﻨﻬﺎ‬
‫ﺤﺘﻰ ﻓﻲ ﺤﻕ ﺍﻷﻁﻔﺎل ﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ‪ ،‬ﻓﻤﺎ ﺒﺎﻟﻨﺎ ﺒﺎﻷﻴﺘﺎﻡ ‪ ،‬ﺇﻥ ﺍﻟﻴﺘﻴﻡ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﺃﻨﻭﺍﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﺩﻴﺔ‬
‫ﻜﻤﺎ ﺃﻨﻪ ﺒﺤﺎﺠﺔ ﺃﺸﺩ ﺇﻟﻰ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺴﺎﺒﻘﺔ ﺍﻟﺫﻜﺭ ‪ ،‬ﺤﻴﺙ ﺃﻥ ﺍﻹﻁﻌﺎﻡ ﻭﺤﺩﻩ ﻻ ﻴﻐﻨـﻲ ﻋـﻥ‬
‫ﺍﻟﺤﺏ ﻭﺍﻟﻤﺩﺍﺭﺍﺓ ‪ ،‬ﻭﺍﻟﻜﺴﻭﺓ ﻻ ﺘﻐﻨﻲ ﻋﻥ ﺍﻟﻤﻭﺍﺴﺎﺓ ﻭﺍﻟﺘﻘﺭﺏ ﺇﻟﻴﻪ ﻜﻤﺎ ﺃﻥ ﺍﻟﻴﺘﻴﻡ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﺍﻟﺘﺄﻜﻴـﺩ‬
‫ﺍﻟﺘﻲ ﻨﻔﻬﻤﻬﺎ ﺒﻤﻌﻨﻰ " ﺘﺄﻜﻴﺩ ﺍﻟﺫﺍﺕ " ﻓﻬﻭ ﺒﺤﺎﺠﺔ ﻷﻥ ﻴﺅﻜﺩ ﺫﺍﺘﻪ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺘﻤﻊ ﻓﻘﺩ ﻓﻘﺩﻩ ﺍﻟﻤﻌﻴـل‬
‫ﺍﻟﻤﺭﺒﻲ ﻭﺍﻟﻤﻭﺠﻪ ﺍﻟﺫﻱ ﻴﺴﺎﻋﺩﻩ ﻋﻠﻰ ﺘﺄﻜﻴﺩ ﺫﺍﺘﻪ ‪ ،‬ﻓﻌﻨﺩ ﻓﻘﺩﻩ ﻫﺫﺍ ﺍﻟﻤﺭﺒﻲ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﺃﻥ ﻴﺭﺍﻋﻲ‬
‫ﻫﺫﻩ ﺍﻟﺤﺎﺠﺎﺕ ﺒﻜﺎﻤﻠﻬﺎ ﺤﺘﻰ ﻴﻜﻭﻥ ﺒﻨﺎﺀ ﺍﻟﻴﺘﻴﻡ ﺍﻟﻨﻔﺴﻲ ﺴﻠﻴﻤﺎﹰ‪.‬‬

‫ﺭﻋﺎﻴﺔ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻓﻲ ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺩﻭﻟﻲ ‪:‬‬

‫ﺘﺤﻅﻰ ﺭﻋﺎﻴﺔ ﺍﻷﻁﻔﺎل ﺒﺎﻫﺘﻤﺎﻡ ﺨـﺎﺹ ﻓـﻲ ﻤﻌﻅـﻡ ﺩﻭل ﺍﻟﻌـﺎﻟﻡ ‪ ،‬ﺤﺘـﻰ ﺃﻥ ﺍﻷﻤـﻡ‬
‫ﺍﻟﻤﺘﺤﺩﺓ ﻭﻀﻌﺕ ﻤﻴﺜﺎﻗﺎﹰ ﻟﺤﻘـﻭﻕ ﺍﻷﻁﻔـﺎل ﺘﻠـﺯﻡ ﺒـﻪ ﺠﻤﻴـﻊ ﺍﻟـﺩﻭل ﺍﻷﻋـﻀﺎﺀ ﺒﺎﺤﺘﺭﺍﻤـﻪ‬
‫ﻭﺘﻁﺒﻴﻘﻪ ﻓﻲ ﺩﻭﻟﻬﺎ ‪ ،‬ﻭﺫﻟﻙ ﻟﻤﺎ ﻟﻸﻁﻔﺎل ﻤﻥ ﺩﻭﺭ ﻓﺎﻋـل ﻓـﻲ ﺒﻨـﺎﺀ ﻤـﺴﺘﻘﺒل ﺍﻟﻌـﺎﻟﻡ ﻭﻟـﻴﺱ‬
‫ﺒﻨﺎﺀ ﻭﻁﻨﻬﻡ ﻓﺤﺴﺏ‪ ،‬ﻭﻗﺩ ﻭﻀﻌﺕ ﻀﻤﺎﻨﺎﺕ ﻟﻸﻁﻔﺎل ﻟﻨﻴـل ﺤﻘﻭﻗـﻪ ﻭﻤـﻥ ﻫـﺫﻩ ﺍﻟـﻀﻤﺎﻨﺎﺕ ‪:‬‬
‫ﻀﻤﺎﻥ ﺤﻕ ﻜل ﻁﻔل ﻓﻲ ﺃﻥ ﻴﺴﺠل ﻋﻨـﺩ ﻭﻻﺩﺘـﻪ ‪ ،‬ﻭﺃﻥ ﻴﺒـﺩﺃ ﺤﻴـﺎﺓ ﺨﺎﻟﻴـﺔ ﻤـﻥ ﺍﻟﻌﻨـﻑ ‪،‬‬
‫ﻭﺘﺘﻭﻓﺭ ﻟﻪ ﺍﻟﺘﻐﺫﻴﺔ ﺍﻟﻜﺎﻓﻴﺔ ﻭﺍﻟﻤﻴﺎﻩ ﺍﻟﻨﻅﻴﻔﺔ ﻭﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟـﺼﺤﻴﺔ ﻭﺍﻟﺘﺤﻔﻴـﺯ ﺍﻟﻤﻌﺭﻓـﻲ ﻭﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺇﻻ ﻓﺈﻨﻬﻡ ﺴﻴﻔﺸﻠﻭﻥ ﻓﻲ ﺍﻟﻭﻓـﺎﺀ ﺒﺎﻟﺘﺯﺍﻤـﺎﺘﻬﻡ ﺍﻷﺨﻼﻗﻴـﺔ ﻭﺍﻟﻘﺎﻨﻭﻨﻴـﺔ ﺍﻟـﻭﺍﺭﺩﺓ ﻓـﻲ ﺍﺘﻔﺎﻗﻴـﺔ‬
‫ﺤﻘﻭﻕ ﺍﻟﻁﻔل ) ﻴﻭﻨﺴﻴﻑ ‪.( 5: 2001،‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﺇﻥ ﻭﺠﺩ ﺍﻟﻌﻨﻑ ﻓﻲ ﺒﺩﺍﻴﺔ ﺤﻴﺎﺓ ﺍﻟﻁﻔل ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺨﻠل ﻓﻲ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟـﺼﺤﻴﺔ ﻭﺍﻟﻨﻔـﺴﻴﺔ‬
‫ﺴﻴﺅﺩﻱ ﺫﻟﻙ ﺇﻟﻰ ﺩﻤﺎﺭ ﻫﺫﺍ ﺍﻟﻁﻔل ﺠﺴﻤﻴﺎﹰ ﻭﻨﻔﺴﻴﺎﹰ ﻭﻤﻌﺭﻓﻴﺎﹰ ‪ .‬ﻭﻤﻥ ﺍﻟﻨﺼﻭﺹ ﺍﻟﺘﻲ ﻴـﻨﺹ ﻋﻠﻴﻬـﺎ‬
‫ﻤﻴﺜﺎﻕ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﺤﻘﻭﻕ ﺍﻟﻁﻔل ﻓﻲ ﺍﻟﻤﺎﺩﺓ ) ‪ ( 3‬ﺒﺒﻨﻭﺩﻫﺎ ﺍﻟﺜﻼﺜﺔ ‪:‬‬

‫ﻓﻲ ﺠﻤﻴﻊ ﺍﻹﺠﺭﺍﺀﺍﺕ ﺍﻟﺘﻲ ﺘﺘﻌﻠﻕ ﺒﺎﻷﻁﻔﺎل ‪ ،‬ﺴﻭﺍﺀ ﻗﺎﻤﺕ ﺒﻬﺎ ﻤﺅﺴـﺴﺎﺕ ﺍﻟﺭﻋﺎﻴـﺔ‬ ‫‪-1‬‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻌﺎﻤﺔ ﺃﻭ ﺍﻟﺨﺎﺼﺔ ‪ ،‬ﺃﻭ ﺍﻟﻤﺤﺎﻜﻡ ﺃﻭ ﺍﻟـﺴﻠﻁﺎﺕ ﺍﻹﺩﺍﺭﻴـﺔ ﺃﻭ ﺍﻟﻬﻴﺌـﺎﺕ‬
‫ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ‪ ،‬ﻴﻭﻟﻲ ﺍﻻﻋﺘﺒﺎﺭ ﻟﻤﺼﺎﻟﺢ ﺍﻟﻁﻔل ﺍﻟﻔﻀﻠﻰ ‪.‬‬

‫ﺘﺘﻌﻬـﺩ ﺍﻟـﺩﻭل ﺍﻷﻁﺭﺍﻑ ﺒﺄﻥ ﺘﻀﻤﻥ ﻟﻠﻁﻔـل ﺍﻟﺤﻤﺎﻴـﺔ ﻭﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﻼﺯﻤﺘــﻴﻥ‬ ‫‪-2‬‬
‫ﻟﺭﻓﺎﻫﻴﺘﻪ ‪ ،‬ﻤﺭﺍﻋﻴﺔ ﺤﻘـﻭﻕ ﻭﻭﺍﺠﺒـﺎﺕ ﻭﺍﻟﺩﻴـﻪ ﺃﻭ ﺃﻭﺼﻴﺎﺌـﻪ ‪ ،‬ﺃﻭ ﻏﻴﺭﻫـﻡ ﻤـﻥ‬
‫ﺍﻷﻓﺭﺍﺩ ﺍﻟﻤﺴﺌﻭﻟﻴﻥ ﻗﺎﻨﻭﻨﺎﹰ ﻋﻨـﻪ ‪ ،‬ﻭﺘﺘﺨـﺫ ﺘﺤﻘﻴــﻘﺎﹰ ﻟﻬــﺫﺍ ﺍﻟﻐــﺭﺽ ﺠﻤــﻊ‬
‫ﺍﻟﺘﺩﺍﺒﻴﺭ ﺍﻟﺘﺸﺭﻴﻌﻴﺔ ﻭﺍﻹﺩﺍﺭﻴﺔ ﺍﻟﻤﻼﺌﻤﺔ‪.‬‬

‫ﺘﻜﻔل ﺍﻟﺩﻭل ﺍﻷﻁﺭﺍﻑ ﺃﻥ ﺘﺘﻘﻴﺩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻭﺍﻹﺩﺍﺭﺍﺕ ﻭﺍﻟﻤﺭﺍﻓﻕ ﺍﻟﻤﺴﺌﻭﻟﺔ ﻋﻥ ﺭﻋﺎﻴﺔ‬ ‫‪-3‬‬
‫ﺃﻭ ﺤﻤﺎﻴﺔ ﺍﻷﻁﻔﺎل ﺒﺎﻟﻤﻌﺎﻴﻴﺭ ﺍﻟﺘﻲ ﻭﻀﻌﺘﻬﺎ ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﻤﺨﺘﺼﺔ ﻭﻻ ﺴﻴﻤﺎ ﻓﻲ ﻤﺠﺎﻟﻲ‬
‫ﺍﻟﺴﻼﻤﺔ ﻭﺍﻟﺼﺤﺔ ﻭﻓﻲ ﻋﺩﺩ ﻤﻭﻅﻔﻴﻬﺎ ﻭﺼﻼﺤﻴﺘﻬﻡ ﻟﻠﻌﻤل ‪ ،‬ﻭﻜﺫﻟﻙ ﻤﻥ ﻨﺎﺤﻴﺔ ﻜﻔـﺎﺀﺓ‬
‫ﺍﻹﺸﺭﺍﻑ ) ﻴﻭﻨﻴﺴﻴﻑ ‪.( 66 : 1990 ،‬‬

‫ﺍﻟﻘﺎﻨﻭﻥ ﺍﻟﺨﺎﺹ ﺒﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﺍﻟﻀﺤﺎﻴﺎ ‪:‬‬

‫ﻭﻗﺩ ﻨﺹ ﺍﻟﻤﻴﺜﺎﻕ ﻓﻲ ﺍﻟﻤﺎﺩﺓ ﺭﻗﻡ ) ‪ ( 20‬ﻤﻥ ﺍﺘﻔﺎﻗﻴﺔ ﺤﻘﻭﻕ ﺍﻟﻁﻔل ﻭﺍﻟﺨﺎﺼـﺔ ﺒﺎﻷﻁﻔـﺎل‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻋﻠﻰ ‪:‬‬
‫‪ -1‬ﻟﻠﻁﻔل ﺍﻟﻤﺤﺭﻭﻡ ﺒﺼﻔﺔ ﻤﺅﻗﺘﺔ ﺃﻭ ﺩﺍﺌﻤﺔ ﻤﻥ ﺒﻴﺌﺘﻪ ﺍﻟﻌﺎﺌﻠﻴﺔ ‪ ،‬ﺃﻭ ﺍﻟﺫﻱ ﻻ ﻴﺴﻤﺢ ﻟـﻪ ‪ ،‬ﺤﻔﺎﻅـﺎﹰ‬
‫ﻋﻠﻰ ﻤﺼﻠﺤﺘﻪ ﺍﻟﻔﻀﻠﻰ ‪ ،‬ﺒﺎﻟﺒﻘﺎﺀ ﻓﻲ ﺘﻠﻙ ﺍﻟﺒﻴﺌﺔ ‪ ،‬ﺍﻟﺤﻕ ﻓﻲ ﺤﻤﺎﻴـﺔ ﻭﻤـﺴﺎﻋﺩﺓ ﺨﺎﺼـﻴﺘﻴﻥ‬
‫ﺘﻭﻓﺭﻫﻤﺎ ﺍﻟﺩﻭﻟﺔ ‪.‬‬
‫‪ -2‬ﺘﻀﻤﻥ ﺍﻟﺩﻭل ﺍﻷﻁﺭﺍﻑ ‪ ،‬ﻭﻓﻘﺎﹰ ﻟﻘﻭﺍﻨﻴﻨﻬﺎ ﺍﻟﻭﻁﻨﻴﺔ ‪ ،‬ﺭﻋﺎﻴﺔ ﺒﺩﻴﻠﺔ ﻟﻤﺜل ﻫﺫﺍ ﺍﻟﻁﻔل ‪.‬‬
‫‪ -3‬ﻴﻤﻜﻥ ﺃﻥ ﺘﺸﻤـل ﻫـﺫﻩ ﺍﻟـﺭﻋﺎﻴﺔ ﻓﻲ ﺠﻤﻠﺔ ﺃﻤﻭﺭ ‪ ،‬ﺍﻟﺤﻀﺎﻨﺔ ﺃﻭ ﺍﻟﻜﻔﺎﻟـﺔ ﺍﻟـﻭﺍﺭﺩﺓ ﻓـﻲ‬
‫ﺍﻟﻘﺎﻨﻭﻥ ﺍﻹﺴﻼﻤﻲ ﺃﻭ ﺍﻟﺘﺒﻨـﻲ ‪ ،‬ﺃﻭ ﻋﻨﺩ ﺍﻟﻀﺭﻭﺭﺓ ﺍﻹﻗﺎﻤﺔ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﻤﻨﺎﺴـﺒﺔ ﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻷﻁﻔﺎل ) ﻴﻭﻨﺴﻴﻑ ‪.( 75: 1990،‬‬

‫ﻓﺎﻟﻘﺎﻨﻭﻥ ﺍﻟﺩﻭﻟﻲ ﻴﻭﻟﻲ ﺭﻋﺎﻴﺔ ﺨﺎﺼﺔ ﺒﺎﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﻴﻌﻁﻲ ﺍﻟﺤﻕ ﻟﻬـﺫﺍ ﺍﻟﻁﻔـل‬
‫ﺒﺎﻟﻌﻴﺵ ﻓﻲ ﺤﻴﺎﺓ ﻜﺭﻴﻤﺔ ﺒﻴﻥ ﺃﻫﻠﻪ ﺃﻭ ﻤﻥ ﻴﺤﺘﻀﻨﻪ ﺃﻭ ﻤﻥ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺨﺎﺼﺔ ﻟﺭﻋﺎﻴﺘﻪ ﻭﺍﻟﻘﻴـﺎﻡ‬
‫ﺒﺄﻤﻭﺭﻩ ﻓﻲ ﺠﻤﻴﻊ ﺍﻟﻨﻭﺍﺤﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺜﺎﻟﺜﺎﹰ ‪ -‬ﺃﺴﺎﻟﻴﺏ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﻤﺅﺴﺴﺎﺘﻬﺎ ‪:‬‬

‫ﺘﻌﺘﺒﺭ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻤﻥ ﺃﻓﻀل ﺍﻷﻋﻤﺎل ﺍﻟﺘﻲ ﻴﺘﻘﺭﺏ ﺒﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺇﻟﻰ ﺭﺒﻪ‪ ،‬ﻭﻗـﺩ ﺃﻭﻟـﻰ‬
‫ﺍﻹﺴﻼﻡ ﻫﺫﺍ ﺍﻷﻤﺭ ﺃﻫﻤﻴﺔ ﺨﺎﺼﺔ‪ ،‬ﻓﻜﺎﻨﺕ ﺍﻟﺘﻭﺠﻴﻬﺎﺕ ﺍﻟﻘﺭﺁﻨﻴﺔ ﻭﺍﻟﻨﺼﺎﺌﺢ ﺍﻟﻨﺒﻭﻴﺔ ﺴﺎﻟﻔﺔ ﺍﻟﺫﻜﺭ ﺍﻟﺘﻲ‬
‫ﺘﺤﺽ ﻋﻠﻰ ﺫﻟﻙ ﻭﺘﺩﻓﻊ ﺇﻟﻴﻪ ﺩﻓﻌﺎﹰ‪.‬‬

‫ﻭﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﺭﺩﻴﺎﹰ ﻭﺍﺠﺏ ‪ ،‬ﺃﻤﺎ ﻤﻥ ﻗﺒل ﺍﻟﺩﻭﻟﺔ ﻓﺄﻤﺭ ﻻ ﺒﺩ ﻤﻨﻪ ﻋﻨـﺩ ﺍﻟﺤﺎﺠـﺔ ﺇﻟﻴـﻪ‪،‬‬
‫ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﺇﻨﺸﺎﺀ ﺩﻭﺭ ﻟﻸﻴﺘﺎﻡ ﺃﻤﺭﺍﹰ ﻤﺸﺭﻭﻋﺎﹰ ﻤﺴﺘﺤﺴﻨﺎﹰ ‪ ،‬ﻭﻗﺩ ﺍﻋﺘﺒﺭﺘﻪ ﺍﻟﻘﻭﺍﻨﻴﻥ ﺍﻟﺤﺩﻴﺜﺔ ﻤﻥ ﻤﻬﺎﻡ‬
‫ﺍﻟﺩﻭﻟﺔ ﺍﻟﻌﺎﻤـﺔ‪ ،‬ﻭﻗـﺩ ﻋﻨـﻲ ﺍﻟﻤـﺴﻠﻤﻭﻥ ﺍﻟﻘـﺩﺍﻤﻰ ﺒﺎﻷﻴﺘـﺎﻡ ﻓﺭﻋـﻭﻫﻡ ﻓـﺭﺍﺩﻯ‪ ،‬ﻭﺭﻋـﻭﻫﻡ‬
‫ﺠﻤﺎﻋﺎﺕ‪،‬ﻭﺃﺸﺭﻓﺕ ﺍﻟﺩﻭﻟﺔ ﻋﻠﻰ ﺸﺌﻭﻨﻬﻡ‪ ،‬ﻭﻗﺎﻡ ﺍﻟﻤﺴﻠﻤﻭﻥ ﺒﻭﻗﻑ ﺍﻷﺤﺒﺎﺱ ﺍﻟﻜﺜﻴﺭﺓ ﻋﻠـﻴﻬﻡ‪ ،‬ﻓﻤـﻥ‬
‫ﺍﻟﻭﺍﺠﺏ ﻋﻠﻰ ﻤﺴﻠﻤﻲ ﺍﻟﻴﻭﻡ ﺍﻟﻌﻨﺎﻴﺔ ﺒﺄﻴﺘﺎﻤﻬﻡ ﻤﻥ ﺭﻋﺎﻴﺘﻬﻡ ﻭﺘﻌﻠـﻴﻤﻬﻡ ﻭﺇﺒﻌـﺎﺩﻫﻡ ﻋـﻥ ﺍﻟﺘـﺸﺭﺩ‬
‫ﻭﺍﻟﻀﻴﺎﻉ ﺒﻜل ﻭﺴﻴﻠﺔ ﻤﺸﺭﻭﻋﺔ ﻜﺈﻨﺸﺎﺀ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺩﺍﺭﺱ ﻭﺍﻟﻤﻼﺠﺊ ‪ ،‬ﻭﻏﻴﺭﻫـﺎ … ‪ ،‬ﻭﺃﻥ‬
‫ﻜﺎﻥ ﻤﻥ ﺍﻷﻓﻀل ﺃﻥ ﻴﻌﻴﺵ ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﻜﻨﻑ ﺃﺴﺭﺓ ﺘﻘﻴﺔ ‪ ،‬ﻴﻨﺸﺄ ﻤﻊ ﺃﺒﻨﺎﺌﻬﺎ ‪ ،‬ﻭﻴﻌﺎﻤل ﻜﻤﺎ ﻴﻌﺎﻤﻠﻭﻥ‪،‬‬
‫ﻷﻥ ﺍﻟﻤﻼﺠﺊ ﻻ ﺘﻭﺠﺩ ﺍﻟﺤﻨﺎﻥ ﻜﻤﺎ ﺘﻭﺠﺩ ﺍﻷﺴـﺭﺓ ‪ ،‬ﻤﻬﻤـﺎ ﻜـﺎﻥ ﺍﻟﻘـﺎﺌﻤﻭﻥ ﻋﻠﻴﻬـﺎ ﺭﺤﻤـﺎﺀ‬
‫ﺸﻔﻭﻗﻴﻥ‪).‬ﺍﻟﺨﻴﺎﻁ ‪(243: 1981 ،‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻔﺭﺩﻴﺔ ﻗﺩ ﺘﻨﺎﻗﺹ ﺇﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ﺤﺘﻰ ﺃﻨﻨـﺎ ﻻ ﻨﻜـﺎﺩ‬
‫ﻨﺭﺍﻩ ﺇﻻ ﻨﺎﺩﺭﺍﹰ ﻭﻗﺩ ﻴﻘﺘﺼﺭ ﻋﻠﻰ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ ﻋﻥ ﺒﻌﺩ ﻭﺍﻟﺘﻲ ﺘﺸﺭﻑ ﻋﻠﻴﻬﺎ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﻤﺎﻟﻴﺔ‪ ،‬ﻭﻗﺩ ﺍﻨﺘﺸﺭ ﻓﻲ ﺍﻟﻌﺼﺭ ﺍﻟﺤﺩﻴﺙ ﻤﺅﺴﺴﺎﺕ ﻜﺜﻴﺭﺓ ﻭﻤﺘﻨﻭﻋﺔ ﻟﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤـﺭﻭﻤﻴﻥ‬
‫ﺒﺄﺴﺎﻟﻴﺏ ﻤﺨﺘﻠﻔﺔ ﻨﻭﻋﺎﹰ ﻤﺎ‪ ،‬ﻭﻤﺘﻘﺎﺭﺒﺔ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻨﻭﺍﺤﻲ‪ ،‬ﻤﻨﻬﺎ ﺍﻷﺴـﺭﻱ ) ﺍﻟﺒـﺩﻴل( ﻭﻤﻨﻬـﺎ‬
‫ﺍﻟﻤﺅﺴﺴﺎﺘﻲ ﻴﺴﺘﻌﺭﻀﻬﺎ ﺍﻟﺒﺎﺤﺙ ﻓﻴﻬﺎ ﻴﻠﻲ ‪:‬‬

‫‪ -1‬ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ) ﺍﻟﺘﺒﻨﻲ ( ‪:Adaptation‬‬

‫ﻭﻫﺫﺍ ﺍﻷﺴﻠﻭﺏ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﻜﻭﻥ ﻟﻸﻁﻔﺎل ﻏﻴﺭ ﺍﻟﺸﺭﻋﻴﻴﻥ ﺃﻭ ﺍﻟﻠﻘﻁﺎﺀ ﺍﻟـﺫﻴﻥ ﺘـﺩﻓﻊ ﺒﻬـﻡ‬
‫ﺍﻟﺴﻠﻁﺎﺕ ﺍﻟﻤﺨﺘﺼﺔ ﺃﻭ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺨﺎﺼﺔ ﺒﻬﻡ ﺇﻟﻰ ﺃﺴﺭ ﺃﻭ ﻋﺎﺌﻼﺕ ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﺘﻜـﻭﻥ ﻤﺤﺭﻭﻤـﺔ‬
‫ﻤﻥ ﺇﻨﺠﺎﺏ ﺍﻷﻁﻔﺎل‪ .‬ﻭﻴﺅﻜﺩ ﺍﻟﻤﺨﺘﺼﻭﻥ ﺍﻟﻨﻔﺴﻴﻭﻥ ﻋﻠﻰ ﻀﺭﻭﺭﺓ ﺍﻨﺘﻘﺎل ﻫـﺅﻻﺀ ﺍﻷﻁﻔـﺎل ﺇﻟـﻰ‬
‫ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ﻓﻲ ﻭﻗﺕ ﻤﺒﻜﺭ)ﺒﻭﻟﺒﻲ‪ .( 127 :1959 ،‬ﻭﺫﻟﻙ ﺤﺘﻰ ﺘﻜﻭﻥ ﺼﺩﻤﺔ ﺍﻻﻨﻔﺼﺎل ﻋـﻥ‬
‫ﺍﻷﻡ ﺍﻟﺤﻘﻴﻘﻴﺔ ﺃﻗل ‪ .‬ﻭﻋﻨﺩﻨﺎ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ ﻴﻭﺠﺩ ﺍﻟﻌﺩﻴﺩ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓـﻲ ﺃﺴـﺭ‬
‫ﺒﺩﻴﻠـﺔ )ﺃﻭ ﺃﺴﺭ ﻜﺎﻓﻠﺔ ﺃﻭ ﻤﺘﺒﻨﻴﺔ( ﺘﺤل ﻫﺫﻩ ﺍﻷﺴﺭ ﻤﺤل ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴـﺔ ﻟﻠﻁﻔـل ﻤـﻥ ﺠﻤﻴـﻊ‬
‫ﺍﻟﻨﻭﺍﺤﻲ ‪ ،‬ﻭﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﺩﻓﻊ ﻫﺅﻻﺀ ﺍﻷﻁﻔﺎل ﻷﺴﺭ ﺤﺭﻤﺕ ﺍﻷﻁﻔﺎل ﺃﻭ ﺍﻹﻨﺠﺎﺏ ﻟﺘﺨﻔﻑ ﻋﻥ ﻨﻔﺴﻬﺎ‬
‫ﺃﻟﻡ ﺍﻟﺤﺭﻤﺎﻥ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫‪ -2‬ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ) ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ ( ‪:Orphanages‬‬

‫ﻭﻫﻲ ﻤﺅﺴﺴﺎﺕ ﺘﻘﺩﻡ ﺭﻋﺎﻴﺔ ﺇﻴﻭﺍﺌﻴﺔ ﻁﻭﻴﻠﺔ ﺍﻷﻤﺩ ﻟﻸﻁﻔﺎل ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻓـﻲ ﺍﻟﻁﻔﻭﻟـﺔ‬
‫ﺍﻟﻤﺘﻭﺴﻁﺔ ﻭﺍﻟﻤﺘﺄﺨﺭﺓ ﻭﺘﺤل ﻤﺤل ﺍﻟﻌﺎﺌﻼﺕ ﺍﻟﻁﺒﻴﻌﻴﺔ )ﻭﺯﺍﺭﺓ ﺍﻟﺸـﺌـﻭﻥ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪2000 ،‬‬
‫‪ (28 :‬ﻭﻋﻨﺩﻨﺎ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ﻴﻭﺠﺩ )‪ (19‬ﻤﺅﺴﺴﺔ ﺇﻴﻭﺍﺌﻴﺔ ﻟﻸﻴﺘﺎﻡ ﺍﻟﻌﺎﺩﻴﻴﻥ‪ ،‬ﺤﻴﺙ ﺘﻘﺩﻡ ﻟﻬﻡ ﺍﻟﺭﻋﺎﻴﺔ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﻴﻭﻤﻴﺔ ﻭﻴﻭﺠﺩ ﻓﻲ ﺒﻌﻀﻬﺎ ﻤﺩﺍﺭﺱ ﺨﺎﺼﺔ ﻟﻬﻡ ﻭﺍﻟﺒﻌﺽ ﺍﻵﺨﺭ ﻴﺩﺭﺱ ﺃﻁﻔﺎﻟﻬﺎ ﻓـﻲ‬
‫ﻤﺩﺍﺭﺱ ﻋﺎﻤﺔ ﺜﻡ ﻴﻌﻭﺩﻭﻥ ﻤﻥ ﻤﺩﺍﺭﺴﻬﻡ ﺇﻟﻰ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺃﻭ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺘﻲ ﻴﻌﻴﺸﻭﻥ ﺒﻬﺎ ‪.‬‬

‫‪ -3‬ﺩﻭﺭ ﺍﻟﺤﻀﺎﻨﺔ ‪: Foster care‬‬

‫ﻭﻫﻲ ﺍﻟﺩﻭﺭ ﺍﻟﺘﻲ ﺘﺤﺘﻀﻥ ﻭﺘﺭﺒﻲ ﺍﻷﻁﻔﺎل ﺍﻟﻠﻘﻁﺎﺀ ﺃﻭ ﺍﻷﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺫﻴﻥ ﺘﺭﻜﻬﻡ ﺁﺒﺎﺅﻫﻡ ﻭﺃﻤﻬﺎﺘﻬﻡ ﺒﺴﺒﺏ ﻤﺸﻜﻼﺕ ﻋﺎﺌﻠﻴﺔ ﺤﺎﺩﺓ ‪ ،‬ﻭﻫﺫﻩ ﺍﻟﺩﻭﺭ ﺘﻘﺩﻡ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻭﺍﻟﺩﻴـﺔ‬
‫ﻟﻠﻁﻔل ﺍﻟﻠﻘﻴﻁ ﺃﻭ ﺍﻟﻤﺤﺭﻭﻡ ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻤﻥ ﺍﺨﺘﻼﻑ ﺍﻟﺒﻴﺌﺔ‪ .‬ﻭﻴﻭﺠﺩ ﻓﻲ ﻗﻁﺎﻉ ﻏـﺯﺓ ﺩﺍﺭ ﻭﺍﺤـﺩﺓ‬
‫ﻟﻠﻘﻁﺎﺀ ‪ ،‬ﺩﻭﻥ ﺴﻥ ﺍﻟﺴﺎﺩﺴﺔ ﻤﻥ ﺍﻟﻌﻤﺭ ﻟﻠﺠﻨﺴﻴﻥ ‪ ،‬ﻭﻴﺅﺘﻰ ﺒﻬﺅﻻﺀ ﺍﻷﻁﻔﺎل ﻭﻫﻡ ﺼـﻐﺎﺭ ﻗـﺩ ﻻ‬
‫ﻴﺘﻌﺩﻯ ﻋﻤﺭ ﺍﻟﻭﺍﺤﺩ ﻓﻴﻬﻡ ﻴﻭﻡ ﺃﻭ ﺒﻀﻌﺔ ﺃﻴﺎﻡ ﺤﻴﺙ ﻴﻭﺠﺩﻭﻥ ﻓﻲ ﺍﻟﻁﺭﻗﺎﺕ ﺃﻭ ﻴﻠﻘـﻰ ﺒﻬـﻡ ﻗـﺭﺏ‬
‫ﺍﻟﻤﺴﺘﺸﻔﻴﺎﺕ ﺃﻭ ﻤﺭﺍﻜﺯ ﺍﻟﺘﺠﻤﻊ ‪ ،‬ﻓﻴﺅﺘﻰ ﺒﻬﻡ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻟﺘﻘـﺩﻴﻡ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺤـﻀﺎﻨﻴﺔ‬
‫ﺍﻟﻜﺎﻤﻠﺔ ﻟﻬﻡ ﺇﻟﻰ ﺃﻥ ﻴﻘﺭﺭ ﻤﺼﻴﺭ ﻫﺫﺍ ﺍﻟﻠﻘﻴﻁ ﺃﻴﻥ ﺴﻴﻌﻴﺵ ‪.‬‬

‫ﻗﺭﻯ ﺍﻷﻁﻔﺎل ‪: S. O. S‬‬ ‫‪-4‬‬

‫ﻤﺅﺴﺱ ﻨﻅﺎﻡ ﻗﺭﻯ ﺍﻷﻁﻔﺎل ﺍﻟﻌﺎﻟﻤﻴﺔ ﻫﻭ )ﻫﻴﺭﻤﺎﻥ ﺠﻤﺎﻴﻨﺭ(‪ ،‬ﻭﺘﻘﻭﻡ ﻫـﺫﻩ ﺍﻟﻘـﺭﻯ ﻋﻠـﻰ‬
‫ﺃﺴﺎﺱ ﺘﻜﻭﻴﻥ ﺃﻭ ﺒﻨﺎﺀ ﻨﻅﺎﻡ ﺃﺴﺭﻯ ﺒﺤﻴﺙ ﻴﻜﻭﻥ ﺒﻘﺩﺭ ﺍﻹﻤﻜﺎﻥ ﺸﺒﻴﻬﺎﹰ ﺒﻨﻅـﺎﻡ ﺍﻷﺴـﺭﺓ ﺍﻟﻁﺒﻴﻌﻴـﺔ‬
‫‪،‬ﻓﻬﻨﺎﻙ ﻨﻭﻉ ﻤﻥ ﺍﺼﻁﻨﺎﻉ ﻤﻭﻗﻑ ﺃﺴﺭﻯ ﺒﺤﻴﺙ ﺘﺘﻭﺍﻓﺭ ﻓﻴﻪ ﻋﻨﺎﺼﺭ ﺃﺴﺭﻴﺔ ﺃﺴﺎﺴﻴﺔ‪ ،‬ﻭﻫﺫﺍ ﺍﻟﻨﻅﺎﻡ‬
‫ﻴﻘﻭﻡ ﻋﻠﻰ ﻤﻔﻬﻭﻡ ﺍﻷﺴﺭﺓ ﻭﺤﻴﺩﺓ ﺍﻷﺒﻭﻴﻥ)ﻫﻭﺍﺵ‪ .(27 : 1994 ،‬ﻭﺘﻘﻭﻡ ﻫﺫﻩ ﺍﻟﻘﺭﻯ ﻋﻠﻰ ﻨﻅـﺎﻡ‬
‫ﺍﻷﺴﺭ ﺒﺤﻴﺙ ﻨﺠﺩ ﺃﻜﺜﺭ ﻤﻥ ﻴﺘﻴﻡ ﻭﻴﻤﺜﻠﻭﻥ ﺩﻭﺭ ﺍﻷﺨﻭﺓ ﻜﺄﺨﻭﺓ ﺍﻟﺒﻴﺕ ﺍﻟﻁﺒﻴﻌﻲ ﻭﺃﻡ ﺘﻘﻭﻡ ﺒﺩﻭﺭ ﺍﻷﻡ‬
‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﺘﺭﻋﻰ ﺸﺌﻭﻨﻬﻡ ﻭﺘﻬﺘﻡ ﺒﻬﻡ ﻜﻤﺎ ﺘﻘﻭﻡ ﺍﻷﻡ ﻓﻲ ﺍﻟﺒﻴﺕ ‪.‬‬

‫ﻓﺎﻟﻁﻔل ﺍﻟﺫﻱ ﻴﻨﻀﻡ ﺇﻟﻰ ﺃﺴﺭﺓ ﻓﻲ ﺍﻟﻘﺭﻴﺔ ﻴﺠﺩ ﻜل ﻤﺎ ﻴﻠﺯﻡ ﻤﻥ ﺍﻷﻤﺎﻥ ﻭﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻟﻤﺴﺎﻨﺩﺓ‬
‫ﻓﻲ ﻤﻭﺍﺠﻬﺔ ﺍﻟﻤﺘﺎﻋﺏ ‪ ،‬ﻓﻘﺭﻯ ﺍﻷﻁﻔﺎل ﺘﻌﻴﺩ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﺜﺎﻨﻴﺔ ﺇﻟﻰ ﺠﻭ ﺍﻟﻨﻅﺎﻡ ﺍﻷﺴﺭﻯ ﺍﻟﻁﺒﻴﻌـﻲ‬
‫ﻭﺍﻟﺭﺤﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﺫﻱ ﺍﻨﺘﺯﻉ ﻤﻨﻪ ﻋﻨﺩ ﻓﻘﺩﺍﻨﻪ ﻷﺴﺭﺘﻪ ﺃﻭ ﻋﻨﺩ ﻓﺸﻠﻬﺎ ﻓﻲ ﺃﺩﺍﺀ ﻤﻬﻤﺘﻬـﺎ ﻨﺤـﻭﻩ‬
‫)ﻫﻭﺍﺵ‪ .(28 :1994،‬ﻭﻴﻭﺠﺩ ﻋﻨﺩﻨﺎ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ﻗﺭﻴﺔ ﻭﺍﺤﺩﺓ ﻤﻥ ﻗـﺭﻯ ﺍﻷﻁﻔـﺎل ﻓـﻲ ﺒﻴـﺕ‬
‫ﻟﺤﻡ‪.‬ﻜﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺘﻔﻜﻴﺭ ﺒﺈﻨﺸﺎﺀ ﻗﺭﻴﺔ ﻟﻸﻁﻔﺎل ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ ﺨﻼل ﺍﻟﻔﺘﺭﺓ ﺍﻟﻘﺎﺩﻤﺔ‪.‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻤﺅﺴﺴﺎﺕ ﺍﻟﻜﻔﺎﻟﺔ ﺍﻟﻤﺎﻟﻴﺔ‪:‬‬ ‫‪-5‬‬

‫ﻭﻫﻲ ﻤﺅﺴﺴﺎﺕ ﺘﻘﺩﻡ ﺍﻟﻜﻔﺎﻟﺔ ﺍﻟﻤﺎﻟﻴﺔ ﻟﻸﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺫﻭﻴﻬـﻡ ﺃﻭ ﻤـﻊ ﺃﺴـﺭﻫﻡ‬
‫ﺍﻟﻤﻤﺘﺩﺓ ﺃﻭ ﻤﻊ ﺃﻤﻬﺎﺘﻬﻡ ‪ .‬ﺤﻴﺙ ﺘﻘﺩﻡ ﻟﻬﻡ ﻤﺒﻠﻐﺎﹰ ﺸﻬﺭﻴﺎﹰ ﻤﻥ ﺍﻟﻤﺎل ﺤﺘﻰ ﺘﺴﺘﻁﻴﻊ ﺍﻷﺴـﺭﺓ ﺍﻟﺘﻐﻠـﺏ‬
‫ﻋﻠﻰ ﺍﻟﻀﺎﺌﻘﺔ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ‪ .‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻜﺭﻴﻤﺔ‪ ،‬ﻭﻴﻭﺠﺩ ﻓـﻲ ﻗﻁـﺎﻉ ﻏـﺯﺓ ﺍﻟﻌﺩﻴـﺩ ﻤـﻥ‬
‫ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﻤﻨﺘﺸﺭﺓ ﻓﻲ ﺍﻟﻤﺤﺎﻓﻅﺎﺕ ﻜﻤﺎ ﺴﻴﺘﻀﺢ ﻓﻴﻤﺎ ﺒﻌﺩ ‪.‬ﻜﻤﺎ ﺃﻥ ﻭﺯﺍﺭﺓ ﺍﻟﺸﺅﻭﻥ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬
‫ﺘﻘﻭﻡ ﺒﺎﻟﻤﺴﺎﻋﺩﺓ ﺍﻟﻤﺎﻟﻴﺔ ﻟﻤﺜل ﻫﺅﻻﺀ ﺍﻷﻴﺘﺎﻡ ‪.‬‬

‫ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺤﻠﻴﺔ ‪:‬‬

‫ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻴﻭﺠﺩ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ) ‪ ( 21‬ﺩﺍﺭﺍﹰ ﻟﻸﻴﺘﺎﻡ ﺘﻨﺘـﺸﺭ ﻓـﻲ ﻤﺤﺎﻓﻅـﺎﺕ ﺍﻟـﻭﻁﻥ‬
‫ﻭﺍﻟﺠﺩﻭل ﺭﻗﻡ)‪ (1‬ﻴﻭﻀﺢ ﺃﻋﺩﺍﺩ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺍﻟﻤﻭﺠﻭﺩﺓ ﺤﺴﺏ ﺍﻟﻤﺤﺎﻓﻅﺎﺕ ﻭﻨﺴﺒﺘﻬﺎ ﺍﻟﻤﺌﻭﻴﺔ ﻭﻋﺩﺩ‬
‫ﺍﻷﻁﻔﺎل ﺍﻟﻤﻭﺠﻭﺩﻴﻥ ﺒﻬﺎ ‪.‬‬

‫ﺍﻟﺠﺩﻭل ﺭﻗﻡ )‪(1‬‬

‫ﻴﻭﻀﺢ ﺃﻋﺩﺍﺩ ﻭﻨﺴﺏ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻭﺍﻷﻁﻔﺎل ﺤﺴﺏ ﺍﻟﻤﺤﺎﻓﻅﺎﺕ‬

‫ﺍﻟﻨﺴﺒﺔ‬ ‫ﻋﺩﺩ ﻷﻁﻔﺎل‬ ‫ﺍﻟﻨﺴﺒﺔ‬ ‫ﻋﺩﺩ ﺩﻭﺭ ﺍﻷﻴﺘﺎﻡ‬ ‫ﺍﻟﻤﺤﺎﻓﻅﺔ‬

‫‪%4.90‬‬ ‫‪84‬‬ ‫‪% 9.52‬‬ ‫‪2‬‬ ‫ﻁﻭﻟﻜﺭﻡ‬

‫‪%3.10‬‬ ‫‪53‬‬ ‫‪% 9.52‬‬ ‫‪2‬‬ ‫ﻨﺎﺒﻠﺱ‬

‫‪% 4.91‬‬ ‫‪84‬‬ ‫‪% 9.52‬‬ ‫‪2‬‬ ‫ﺭﺍﻡ ﺍﷲ‬

‫‪% 4.65‬‬ ‫‪80‬‬ ‫‪% 4.76‬‬ ‫‪1‬‬ ‫ﺃﺭﻴﺤﺎ‬

‫‪% 37.2‬‬ ‫‪638‬‬ ‫‪%33.3‬‬ ‫‪7‬‬ ‫ﺍﻟﻘﺩﺱ‬

‫‪%6.36‬‬ ‫‪109‬‬ ‫‪% 9.52‬‬ ‫‪2‬‬ ‫ﺒﻴﺕ ﻟﺤﻡ‬

‫‪% 32.61‬‬ ‫‪559‬‬ ‫‪%14.29‬‬ ‫‪3‬‬ ‫ﺍﻟﺨﻠﻴل‬

‫‪%6.24‬‬ ‫‪107‬‬ ‫‪%9.52‬‬ ‫‪2‬‬ ‫ﻏﺯﺓ‬

‫‪% 100‬‬ ‫‪1714‬‬ ‫‪% 100‬‬ ‫‪21‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺍﻟﻤﻭﺠﻭﺩﺓ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ ﻭﺃﺴﺎﻟﻴﺏ ﺭﻋﺎﻴﺘﻬﺎ ﻓﻬﻲ ﻜﺎﻟﺘﺎﻟﻲ*‪:‬‬

‫‪ .1‬ﻤﻌﻬﺩ ﺍﻷﻤل ﻟﻸﻴﺘﺎﻡ ‪:‬‬

‫ﺘﺄﺴﺱ ﻋﺎﻡ ‪ ، 1949‬ﻭﻫﺫﺍ ﺍﻟﻤﻌﻬﺩ ﻤﻥ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺌﻴﺔ ﺍﻟﺘﻲ ﺘﺘﺒﻊ ﺍﻟﻨﻅﺎﻡ ﺍﻟﻤﻐﻠـﻕ ﺇﻻ‬
‫ﻓﻲ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ‪ .‬ﻓﻴﻌﻴﺵ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺤﻴﺎﺘﻬﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ) ﺍﻟﻤﻨﺯﻟﻴﺔ ( ﻓﻲ ﻫـﺫﻩ ﺍﻟﻤﺅﺴـﺴﺔ‬
‫ﺤﻴﺙ ﺍﻟﻤﺘﺎﺒﻌﺔ ﺍﻟﺠﻤﺎﻋﻴﺔ ﺒﺠﻤﻴﻊ ﺠﻭﺍﻨﺒﻬﺎ ﺍﻟﺘﻐﺫﻴﺔ ﻭﺍﻟﻤﺒﻴﺕ ‪ .‬ﻭﻓﻲ ﺍﻟﺼﺒﺎﺡ ﻴﺫﻫﺒﻭﻥ ﺇﻟﻰ ﻤﺩﺍﺭﺴـﻬﻡ‬
‫ﺍﻟﺘﻲ ﻴﺩﺭﺴﻭﻥ ﺒﻬﺎ ﻤﻊ ﺃﻗﺭﺍﻨﻬﻡ ﺍﻟﻁﻼﺏ ﺍﻟﻌﺎﺩﻴﻴﻥ ‪ ،‬ﻭﻤﻥ ﺜﻡ ﻴﻌﻭﺩﻭﻥ ﻟﻠﻤﺅﺴﺴﺔ ﻟﻤﻤﺎﺭﺴـﺔ ﺤﻴـﺎﺘﻬﻡ‬
‫ﺍﻟﻴﻭﻤﻴﺔ ﻤﻥ ﻁﻌﺎﻡ ﻭﺃﻟﻌﺎﺏ ﻭﻤﺫﺍﻜﺭﺓ ﺍﻟﺩﺭﻭﺱ ﻭﺤل ﺍﻟﻭﺍﺠﺒﺎﺕ ﺍﻟﺒﻴﺘﻴﺔ ﺇﻀﺎﻓﺔ ﺇﻟـﻰ ﺩﺭﻭﺱ ﺍﻟﺘﻘﻭﻴـﺔ‬
‫ﻋﻥ ﻁﺭﻕ ﻤﺩﺭﺴﻴﻥ ﻤﺘﺨﺼﺼﻴﻥ ‪.‬ﻭ ﻴﻌﻴﺵ ﻓﻲ ﻗﺴﻡ ﺍﻟﺫﻜﻭﺭ )‪ (72‬ﻴﺘﻴﻤﺎﹰ‪ ،‬ﻭﻓﻲ ﻗﺴﻡ ﺍﻹﻨـﺎﺙ )‪(33‬‬
‫ﻴﺘﻴﻤﺔ ﺘﻘﺭﻴﺒﺎﹰ ‪.‬ﻜﻤﺎ ﺃﻥ ﺒﺈﻤﻜﺎﻥ ﺍﻷﻁﻔﺎل ﺯﻴﺎﺩﺓ ﺃﻫﻠﻪ ﻭﺃﻗﺎﺭﺒﻪ ﻓﻲ ﻨﻬﺎﻴـﺔ ﺍﻷﺴـﺒﻭﻉ ﻭﻓـﻲ ﺍﻷﻋﻴـﺎﺩ‬
‫ﻭﺍﻟﻤﻨﺎﺴﺒﺎﺕ ﺃﻴﻀﺎﹰ ﺃﻥ ﺭﻏﺏ ﺫﻟﻙ ‪.‬ﺜﻡ ﺍﻟﻌﻭﺩﺓ ﺇﻟﻰ ﺍﻟﻤﺅﺴﺴﺔ ‪ .‬ﻭﻴﻌﻤل ﻓﻲ ﻤﻌﻬﺩ ﺍﻷﻤل ﻓـﻲ ﻗـﺴﻡ‬
‫ﺍﻟﺫﻜﻭﺭ ) ‪ ( 6‬ﻤﺸﺭﻓﻴﻥ ﻤﻌﻅﻤﻬﻡ ﻤﻥ ﺍﻟﺠﺎﻤﻌﻴﻴﻥ ﺃﺼﺤﺎﺏ ﺍﻟﺘﺨﺼـﺼﺎﺕ ﻜﻤـﺎ ﻴﻭﺠـﺩ ﻤـﺸﺭﻑ‬
‫ﺍﺠﺘﻤﺎﻋﻲ ﻴﺘﺎﺒﻊ ﺃﺤﻭﺍل ﻫﺅﻻﺀ ﺍﻷﻴﺘﺎﻡ ﻭﻴﺤل ﻤﺸﺎﻜﻠﻬﻡ ‪ ،‬ﺃﻤﺎ ﻓـﻲ ﻗـﺴﻡ ﺍﻟﻁﺎﻟﺒـﺎﺕ ﻓﻴﻭﺠـﺩ ) ‪( 5‬‬
‫ﻤﺸﺭﻓﺎﺕ ﻴﺤﻤﻠـﻥ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﺠﺎﻤﻌﻴﺔ‪ ،‬ﻭﻴﺘﺎﺒﻌـﻥ ﺍﻟﻁﺎﻟـﺒﺎﺕ ﻓـﻲ ﺤــل ﺍﻟﻭﺍﺠﺒـﺎﺕ ﻭﺩﺭﻭﺱ‬
‫ﺍﻟﺘﻘﻭﻴـﺔ ﻭﺒﺭﺍﻤﺞ ﻤﺘﻨﻭﻋﺔ ﺘﻘﺩﻡ ﻟﻬﻥ ﺒﺎﻟﺘﻌﺎﻭﻥ ﻤـﻊ ﻤﺅﺴﺴﺎﺕ ﻤﺤﻠﻴـﺔ ﻤﺠﺘﻤﻌﻴـﺔ ﻭﺇﺴﻼﻤﻴﺔ‪ .‬ﻜﻤﺎ‬
‫ﻴﻭﺠﺩ ﻤﺸﺭﻓﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﻨﻔﺴﻴﺔ ﺘﺘﺎﺒﻊ ﺍﻟﻁﺎﻟﺒﺎﺕ ﻭﺘﺤل ﻤﺸﺎﻜﻠﻬﻥ ﺍﻟﺴﻠﻭﻜﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪.‬‬

‫‪-2‬ﺠﻤﻌﻴﺔ ﺍﻟﺼﻼﺡ ﺍﻹﺴﻼﻤﻴﺔ ‪:‬‬

‫ﺘﺄﺴﺴﺕ ﻋﺎﻡ ‪ ، 1978‬ﻭﺠﺩﺩﺕ ﻨﺸﺎﻁﻬﺎ ﻋﺎﻡ ‪ 1991‬ﻡ ‪ ،‬ﻜﻤﺎ ﻭﺠﺩﺩﺕ ﺘﺭﺍﺨﻴﺼﻬﺎ ﻓﻲ ﻋﻬﺩ‬
‫ﺍﻟﺴﻠﻁﺔ ﺍﻟﻭﻁﻨﻴﺔ ﺍﻟﻔﻠﺴﻁﻴﻨﻴﺔ ‪ ،‬ﻭﺘﻌﺘﺒﺭ ﺭﺍﺌﺩﺓ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﻸﻴﺘﺎﻡ ﻓﺒﺎﻟﻨـﺴﺒﺔ ﻟﻠﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﻤﺎﻟﻴﺔ ﻓﻬﻲ ﺘﻘﺩﻡ ﺍﻟﻜﻔﺎﻟﺔ ﻟﻤﺎ ﻴﻘﺭﺏ ﻤﻥ ) ‪ ( 3000‬ﻴﺘﻴﻡ ﻤﻥ ﺠﻤﻴﻊ ﺍﻷﻋﻤﺎﺭ ﻴﺘﻭﺯﻋﻭﻥ ﻓﻲ ﻗﻁـﺎﻉ‬
‫ﻏﺯﺓ ﻭﻴﻌﻴﺵ ﺍﻷﻴﺘﺎﻡ ﺤﻴﺎﺘﻬﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺒﻴﻥ ﺃﺴﺭﻫﻡ ﺍﻟﻤﻤﺘﺩﺓ ﺃﻭ ﻤﻊ ﺃﻤﻬﻡ ﺍﻟﺘﻲ ﺒﻘﻴﺕ ﻋﻠﻰ ﺃﻴﺘﺎﻤﻬﺎ ﻭﻟﻡ‬
‫ﺘﺘﺯﻭﺝ ﺒﻌﺩ ﻭﻓﺎﺓ ﺯﻭﺠﻬﺎ ‪.‬‬

‫ﻜﻤـﺎ ﺍﺴﺘﺤﺩﺜﺕ ﻤﻨـﺫ ﻋـﺎﻡ ‪ 1999‬ﻤﺩﺭﺴـﺔ ﺍﺒﺘﺩﺍﺌﻴـﺔ ﻟﻸﻭﻻﺩ ﺘـﻀﻡ ﻓـﻲ ﺍﻟﻤﺭﺤﻠـﺔ‬
‫ﺍﻷﻭﻟﻰ ﻤﻥ ﺇﻨﺸﺎﺌﻬﺎ )‪ (180‬ﻴﺘﻴﻤﺎﹰ ‪،‬ﺜﻡ ﺍﺘﺴﻌﺕ ﻟﺘﻀﻡ ) ‪ ( 180‬ﻁﻔﻠﺔ ﻴﺘﻴﻤﺔ‪ ،‬ﻜﻤﺎ ﺍﻓﺘﺘﺤﺕ ﻤﺩﺭﺴـﺔ‬
‫ﻟﻠﺒﻨﺎﺕ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺩﺭﺍﺴﻲ ‪2001‬ﻡ ‪2002-‬ﻡ ‪.‬‬

‫* ﻤﻼﺤﻅﺔ ‪ :‬ﺃﺨﺫﺕ ﺍﻟﻤﻌﻠﻭﻤﺎﺕ ﻭﺍﻟﺒﻴﺎﻨﺎﺕ ﻋﻥ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻤﻘﺎﺒﻠﺔ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻤﻊ ﻤﺩﺭﺍﺀ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺃﻭ ﻤﻥ ﻴﻘﻭﻡ ﺒﺩﻭﺭﻫﻡ ‪.‬‬
‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻭﺘﻘﻭﻡ ﺠﻤﻌﻴﺔ ﺍﻟﺼﻼﺡ ﺒﻤﺘﺎﺒﻌﺔ ﺍﻷﻴﺘﺎﻡ ﻋﺒﺭ ﺍﻟﺘﻘﺎﺭﻴﺭ ﺍﻟﺴﻨﻭﻴﺔ ﻭﻨﺼﻑ ﺴﻨﻭﻴﺔ ﻭﺍﻟﺘﻲ ﺘﺸﺭﺡ‬
‫ﺃﺤﻭﺍل ﺍﻷﻴﺘﺎﻡ ﻭﺘﻁﻭﺭﺍﺘﻬﻡ ﻭﺘﻘﺩﻤﻬﻡ ﻓﻲ ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﺃﻭ ﺘﺄﺨﺭﻫﻡ ﻭﻫﻜﺫﺍ ‪ ..‬ﻭﺘﺭﺴـل ﻫـﺫﻩ‬
‫ﺍﻟﺘﻘﺎﺭﻴﺭ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺕ ﺍﻟﻤﺴﺌﻭﻟﺔ ﺃﻭ ﺍﻷﺸﺨﺎﺹ ﺍﻟﺫﻴﻥ ﻴﺘﻭﻟﻭﻥ ﻜﻔﺎﻟﺔ ﻫﺅﻻﺀ ﺍﻷﻴﺘﺎﻡ ‪.‬‬

‫‪ .3‬ﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﻜﺭﺍﻤﺔ ﻟﺭﻋﺎﻴﺔ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻷﻴﺘﺎﻡ ﺍﻟﻔﻠﺴﻁﻴﻨﻴﻴﻥ ‪:‬‬

‫ﻤﻥ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺸﺒﻪ ﺍﻟﺤﻜﻭﻤﻴﺔ ‪ ،‬ﻭﻫﻲ ﺘﺎﺒﻌﺔ ﻟﻤﻜﺘﺏ ﺍﻟﺭﺌﻴﺱ ‪ ،‬ﺃﻨﺸﺄﺕ ﻋﺎﻡ ‪1999‬ﻡ ﺒﺩﻋﻡ‬
‫ﻤﻥ ﺍﻟﻭﻜﺎﻟﺔ ﺍﻷﺴﺒﺎﻨﻴﺔ ﻟﻠﺘﻌﺎﻭﻥ ﺍﻟﺩﻭﻟﻲ ‪،‬ﻭﻗﺩ ﺘﺒﺭﻋﺕ ﺒﺒﻨﺎﺌﻪ ﻭﻤـﻥ ﺜـﻡ ﺃﻫﺩﺘـﻪ ﻟـﺭﺌﻴﺱ ﺍﻟـﺴﻠﻁﺔ‬
‫ﺍﻟﻔﻠﺴﻁﻴﻨﻴﺔ ﺍﻟﺴﻴﺩ ‪ /‬ﻴﺎﺴﺭ ﻋﺭﻓﺎﺕ‪ ،‬ﻭﻤﻥ ﺃﻫﺩﺍﻑ ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺔ ﻜﻔﺎﻟﺔ ﻭﺭﻋﺎﻴﺔ ﺍﻷﻁﻔﺎل ﻤـﻥ ﺃﺒﻨـﺎﺀ‬
‫ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻷﻴﺘﺎﻡ ﺍﻟﻔﻠﺴﻁﻴﻨﻴﻴﻥ ‪ ،‬ﻭﺘﻨﻤﻴﺔ ﻭﺘﻌﺯﻴﺯ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻟﻤﻭﺠﻬﺔ ﻟﻬﻡ‪ ،‬ﻭﺍﻟﻌﻤل ﻋﻠـﻰ ﺩﻤﺠﻬـﻡ‬
‫ﻭﺘﻜﻴﻔﻬﻡ ﺍﻟﺘﺎﻡ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﺍﻨﻁﻼﻗﺎﹰ ﻤﻥ ﻤﺒﺩﺃ ﺇﻋﺎﺩﺓ ﺍﻟﻁﻔل ﻟﻠﺤﻴﺎﺓ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻀﻭﺍﹰ ﻨﺎﻓﻌﺎﹰ ﻤﻨﺘﺠﺎﹰ‪،‬‬
‫ﻭﻤﺴﺎﻋﺩﺘﻪ ﻋﻠﻰ ﺘﻭﺴﻊ ﻤﺩﺍﺭﻜﻪ ﻭﺘﻨﻤﻴﺔ ﻤﻭﺍﻫﺒﻪ ﻭﺼﻘل ﺸﺨﺼﻴﺘﻪ ﻟﻴﻜﻭﻥ ﻗﺎﺩﺭﺍﹰ ﻋﻠﻰ ﻤﻭﺍﺠﻬﺔ ﻭﺤل‬
‫ﻤﺸﺎﻜﻠﻪ ‪.‬‬
‫ﻴﺒﻠﻎ ﻋﺩﺩ ﺍﻷﻁﻔﺎل ﻓﻲ ﺍﻟﻤﺅﺴﺴﺔ )‪ (43‬ﻁﻔﻼﹰ ‪(24) ،‬ﺫﻜﻭﺭ ﻭ )‪ (19‬ﺇﻨﺎﺙ ﻤﺎ ﺒﻴﻥ ﺍﻟﺴﺎﺩﺴﺔ‬
‫ﺇﻟﻰ ﺍﻟﺴﺎﺩﺴﺔ ﻋﺸﺭﺓ ﻤﻥ ﺍﻟﻌﻤﺭ ‪ ،‬ﻴﻌﻴﺵ ﺍﻷﻁﻔﺎل ﺤﻴﺎﺘﻬﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺔ ﻭﻤﻥ‬
‫ﺜﻡ ﻴﻘﻭﻤﻭﻥ ﻓﻲ ﺍﻟﺼﺒﺎﺡ ﺒﺎﻟﺫﻫﺎﺏ ﺇﻟﻰ ﻤﺩﺍﺭﺴﻬﻡ ﺍﻟﻌﺎﺩﻴﺔ ﻜﺒﺎﻗﻲ ﺍﻟﻁﻼﺏ ﻭﻴﺴﻤﺢ ﻟﻠﻁﻼﺏ ﺒﺎﻟـﺫﻫﺎﺏ‬
‫ﺇﻟﻰ ﺃﻫﻠﻴﻬﻡ ﻭﺫﻭﻴﻬﻡ ﻴﻭﻡ ﺍﻟﺨﻤﻴﺱ ﻭﻤﻥ ﺜﻡ ﻴﻌﻭﺩﻭﻥ ﻤﺴﺎﺀ ﺍﻟﺠﻤﻌﺔ ﻟﻤﻤﺎﺭﺴﺔ ﺤﻴﺎﺘﻬﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪.‬‬
‫ﻭﻴﻭﺠﺩ ﺒﺎﺤﺙ ﺍﺠﺘﻤﺎﻋﻲ ﻭﻨﻔﺴﻲ ﻓﻲ ﺍﻟﻤﺅﺴـﺴﺔ ﻭﻤﻤﺭﻀـﺔ ‪ ،‬ﻜﻤـﺎ ﻴـﺯﻭﺭ ﺍﻟﻤﺅﺴـﺴﺔ‬
‫ﺃﺴﺒﻭﻋﻴﺎﹰ ﻁﺒﻴﺏ ‪ ،‬ﺇﻀـﺎﻓﺔ ﺇﻟـﻰ ﻋـﺩﺓ ﻤـﻭﻅﻔﻴﻥ ﻭﻤﺭﺸـﺩﻴﻥ ﻟﻤﺘﺎﺒﻌـﺔ ﺍﻟﻁـﻼﺏ ﻭﺍﻟﻁﺎﻟﺒـﺎﺕ‬
‫ﻭﻤﺴﺎﻋﺩﺘﻬﻡ ﻓﻲ ﺤل ﻭﺍﺠﺒﺎﺘﻬﻡ ﻭﻤﺘﺎﺒﻌﺔ ﺩﺭﻭﺴﻬﻡ ﻭﺤل ﻤﺸﻜﻼﺘﻬﻡ‪.‬‬

‫‪-4‬ﻤﺒﺭﺓ ﺍﻟﺭﺤﻤﺔ ﻟﻸﻁﻔﺎل ‪:‬‬

‫ﻭﻫﻲ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﻭﺤﻴﺩﺓ ﻓﻲ ﻗﻁـﺎﻉ ﻏـﺯﺓ ﺍﻟﺘـﻲ ﺘﻬـﺘﻡ ﺒﺭﻋﺎﻴـﺔ ﺍﻟﻠﻘﻁـﺎﺀ ﻭﺘﻨـﺸﺌﺘﻬﻡ‬
‫ﺤﺘﻰ ﺴﻥ ﺍﻟﺨﺎﻤﺴﺔ ﺃﻭ ﺃﻜﺜﺭ ﺃﻭ ﺃﻗـل‪،‬ﺇﻟﻰ ﺃﻥ ﺘـﺄﺘﻲ ﺇﺤـﺩﻯ ﺍﻷﺴـﺭ ﻟﺘﻁﻠـﺏ ﺃﺤـﺩ ﺍﻷﻁﻔـﺎل‬
‫ﻟﺘﺭﺒﻴﺘﻪ ﻟﺴﺒﺏ ﺃﻭ ﻵﺨﺭ‪ ،‬ﻭﻫﻲ ﻤﺅﺴﺴﺔ ﺃﻫﻠﻴﺔ ﺘﺄﺴﺴﺕ ﻋﺎﻡ ‪. 1993‬‬
‫ﻭﺒﻁﺒﻴﻌﺔ ﺍﻟﺤﺎل ﻓﺈﻥ ﺍﻟﻠﻘﻁﺎﺀ ﻴﻌﺎﻤﻠﻭﻥ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻴﺘﻴﻡ ﺍﻟـﺫﻱ ﻓﻘـﺩ ﺃﺒـﺎﻩ ﻭﺃﻤـﻪ‪ ،‬ﻭﻫـﺅﻻﺀ‬
‫ﺍﻷﻁﻔﺎل ﻋﻨﺩ ﺩﺨـﻭﻟﻬﻡ ﻟﻠﻤﺅﺴـﺴﺔ ﻻ ﺘﺘﺠـﺎﻭﺯ ﺃﻋﻤـﺎﺭﻫﻡ ﺍﻷﻴـﺎﻡ ﺃﻭ ﺍﻷﺴـﺎﺒﻴﻊ ﻋﻠـﻰ ﺃﻜﺜـﺭ‬
‫ﺘﻌﺩﻴل‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﻤﻘﺩﻤـﺔ ﻟﻬـﺅﻻﺀ ﺍﻷﻁﻔـﺎل ﺸـﺎﻤﻠﺔ ﻋـﻥ ﻁﺭﻴـﻕ ﻤـﺸﺭﻓﺎﺕ‬
‫ﻤﺨﺘﺼﺎﺕ ) ‪ 6‬ﻤﺸﺭﻓﺎﺕ ( ﻴﻘﻤﻥ ﻤﻘﺎﻡ ﺍﻷﻡ‪ ،‬ﻜﻤـﺎ ﻴﻭﺠـﺩ ﻓـﻲ ﺍﻟﻤﺅﺴـﺴﺔ ﻤـﺸﺭﻓﺔ ﺍﺠﺘﻤﺎﻋﻴـﺔ‬
‫ﺘﻘﻭﻡ ﺒﻤﺘﺎﺒﻌﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺤل ﻤﺸﻜﻼﺘﻬﻡ ﺍﻟﺴﻠﻭﻜﻴﺔ ﻤﺜـل) ﻤـﺹ ﺍﻹﺒﻬـﺎﻡ‪ -‬ﺍﻟﺘﺒـﻭل ﺍﻟـﻼﺇﺭﺍﺩﻱ‪-‬‬

‫‪ ‬‬
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 ‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬

‫ﻤﻅﺎﻫﺭ ﺍﻟﺨﻭﻑ‪ -‬ﺍﻻﻨﻁﻭﺍﺌﻴﺔ( ﺇﻟﻰ ﺠﺎﻨـﺏ ﺍﻟﻌﻨﺎﻴـﺔ ﺍﻟـﺼﺤﻴﺔ ﺍﻟﻤﻘﺩﻤـﺔ ﻋـﻥ ﻁﺭﻴـﻕ ﻁﺒﻴـﺏ‬
‫ﻴﻘﻭﻡ ﺒﻤﺘﺎﺒﻌﺔ ﺃﻤﻭﺭ ﻫﺅﻻﺀ ﺍﻷﻁﻔﺎل ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺃﺨﺼﺎﺌﻴﺔ ﺘﻌﻠﻡ ﻨﻁﻕ‬

‫‪-5‬ﺍﻟﺠﻤﻌﻴﺎﺕ ﺍﻹﺴﻼﻤﻴﺔ ‪:‬‬

‫ﻫـﺫﺍ ﺒﺎﻹﻀﺎﻓـﺔ ﺇﻟﻰ ﻋـﺩﺩ ﻤــﻥ ﺍﻟﺠﻤﻌﻴـﺎﺕ ﺍﻹﺴﻼﻤﻴــﺔ ﺍﻟﺘـﻲ ﺘﺘـﺎﺒﻊ ﻜﻔﺎﻟـﺔ‬
‫ﺍﻷﻴﺘﺎﻡ ﻤـﻥ ﺍﻟﻨﺎﺤﻴـﺔ ﺍﻟﻤﺎﻟﻴـﺔ ‪ ،‬ﺤﻴـﺙ ﺘﺩﻓﻊ ﺸـﻬﺭﻴﺎﹰ ﻭﺒﺘﻤﻭﻴـل ﻤـﻥ ﺃﻫـل ﺍﻟﺨﻴـﺭ ﻟﻜـل‬
‫ﻴﺘﻴـﻡ ﻤﺒﻠﻐﺎﹰ ﻤـﻥ ﺍﻟﻤﺎل ﻭﻤﻥ ﻫﺫﻩ ﺍﻟﺠﻤﻌﻴﺎﺕ ‪:‬‬
‫‪ -‬ﺍﻟﺠﻤﻌﻴﺔ ﺍﻹﺴﻼﻤﻴﺔ ﻓﻲ ﻏﺯﺓ ﻭﻓﺭﻭﻋﻬﺎ ﻓﻲ ﺍﻟﻘﻁﺎﻉ ‪.‬‬
‫‪ -‬ﺍﻟﻤﺠﻤﻊ ﺍﻹﺴﻼﻤﻲ ﻭﻓﺭﻭﻋﻪ ‪.‬‬
‫‪ -‬ﻟﺠﺎﻥ ﺍﻟﺯﻜﺎﺓ ﻓﻲ ﻏﺯﺓ ﻭﺨﺎﻨﻴﻭﻨﺱ ﻭﺭﻓﺢ ﻭﺒﻌﺽ ﻤﻨﺎﻁﻕ ﺍﻟﻘﻁﺎﻉ ‪.‬‬
‫ﻭﻤﺠﻤل ﺍﻟﻘﻭل ﺃﻥ ﻨﺸﺎﻁﺎﺕ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﺍﻋﻴﺔ ﻟﻸﻴﺘﺎﻡ ﺘﻜﻭﻥ ﺘﺨﺼﺼﻴﺔ‪ ،‬ﻭﻜـل ﻭﺍﺤـﺩﺓ‬
‫ﻤﻨﻬﺎ ﺘﻜﻤل ﺍﻷﺨﺭﻯ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻐﺎﻟﺒﻴﺔ ﺍﻟﻌﻅﻤﻰ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺃﺴـﺭﻫﻡ ﺍﻟﻁﺒﻴﻌﻴـﺔ‬
‫ﻋﻨﺩ ﺃﻤﻬﺎﺘﻬﻡ ﻭﺇﺨﻭﺍﻨﻬﻡ ﻭﺃﺨﻭﺍﺘﻬﻡ ‪ ،‬ﺃﻭ ﻓﻲ ﺃﺴﺭﻫﻡ ﺍﻟﻤﻤﺘﺩﺓ‪ ،‬ﻭﺃﻏﻠﺏ ﺍﻷﻫﺎﻟﻲ ﻴﻔﻀﻠﻭﻥ ﺫﻟـﻙ ﻟﻤـﺎ‬
‫ﻴﺠﺩﻭﻩ ﻤﻥ ﺃﻫﻤﻴﺔ ﻗﺼﻭﻯ ﻟﻭﺠﻭﺩ ﺃﺒﻨﺎﺌﻬﻡ ﺒﺠﺎﻨﺒﻬﻡ‪ ،‬ﻭﺫﻟﻙ ﻟﻤﺘﺎﺒﻌﺔ ﺃﻤﻭﺭﻫﻡ ﺃﻭﻻﹰ ﺒـﺄﻭل‪ ،‬ﻫـﺫﺍ ﻤـﻥ‬
‫ﻨﺎﺤﻴﺔ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻓﺄﻥ ﺍﻟﺒﻌﺽ ﻴﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﺍﻋﻴﺔ ﻟﻸﻴﺘﺎﻡ ﻭﺨﺎﺼـﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ‬
‫ﻨﻅﺭﺓ ﺴﻠﺒﻴﺔ‪ ،‬ﻭﻴﻌﺘﺒﺭ ﺃﻥ ﻭﺠﻭﺩﻫﻡ ﻓﻴﻬﺎ ﻴﻌﺘﺒﺭ ﻋﻴﺒﺎﹰ ﻋﻠﻰ ﺍﻷﺴﺭﺓ‪ ،‬ﻭﻏﻴﺭ ﻻﺌﻕ ﺒﻬـﺎ‪ ،‬ﻭﺨﺎﺼـﺔ ﺇﺫﺍ‬
‫ﻜﺎﻨﺕ ﺃﺴﺭﺓ ﻤﻌﺭﻭﻓﺔ‪ ،‬ﻭﻗﺩ ﺭﺃﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺒﻌﺽ ﺃﺴﺭ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓـﻲ ﺍﻟﻤﺅﺴـﺴﺎﺕ‬
‫ﺍﻹﻴﻭﺍﺌﻴﺔ ﺃﺴﺭﺍﹰ ﻤﺘﺼﺩﻋﺔ ﻭﺒﻌﻀﻬﺎ ﻏﻴﺭ ﻗﺎﺌﻡ ﺃﺼﻼﹰ‪ ،‬ﻭﺨﺎﺼـﺔ ﺇﺫﺍ ﻜـﺎﻥ ﺍﻷﺏ ﻤﺘـﻭﻓﻰ ‪ ،‬ﻭﺍﻷﻡ‬
‫ﻤﺘـﻭﻓﺎﺓ ﺃﻭ ﻤﺘﺯﻭﺠﺔ ﻓﻲ ﺃﺴﺭﺓ ﻏﺭﻴﺒﺔ ﺃﻭ ﺒﻌﻴﺩﺓ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻷﻁﻔﺎل ﻤﻀﻁﺭﻴﻥ ﻷﻥ ﻴﻜﻭﻨﻭﺍ ﻓـﻲ‬
‫ﻫـﺫﺍ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺫﻱ ﻴﺠﺏ ﺃﻥ ﻴﻭﻓﺭ ﻟﻬﻡ ﻜﺎﻤل ﺃﺴﺒﺎﺏ ﺍﻟﺭﺍﺤﺔ ﻭﺍﻟﺭﻋﺎﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﻭﺍﻻﻗﺘـﺼﺎﺩﻴﺔ‬
‫ﻭﺍﻟﻨﻔﺴﻴﺔ…‪ ،‬ﻭﺍﻟﻐﺭﻴﺏ ﺃﻥ ﺒﻌﺽ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻫـﺫﻩ ﺍﻟﻤﺅﺴـﺴﺎﺕ ﻻ ﻴﺠـﺩﻭﻥ ﻤـﻥ‬
‫ﻴﺯﻭﺭﻫﻡ ﺒل ﻭﻻ ﻤﻥ ﻴﺘﺤﺴﺱ ﺃﺨﺒﺎﺭﻫﻡ ﺃﻭ ﻴﺴﺘﺩﻋﻴﻬﻡ ﻟﻠﺯﻴـﺎﺭﺓ ﻓــﻲ ﺍﻟﻌﻁــل ﻭﺍﻹﺠـﺎﺯﺍﺕ‪،‬‬
‫ﻭﻋﻨﺩﻤﺎ ﺘﺤـﺩﺙ ﺍﻟﺒﺎﺤﺙ ﻤﻊ ﺒﻌﻀﻬﻡ ﻭﺴﺄل ﻋﻥ ﺃﺤﻭﺍﻟﻬــﻡ ﻭﺃﻫﻠﻬـﻡ ﻟـﻡ ﻴﺠـﺩ ﺇﻻ ﺍﻟﺩﻤــﻭﻉ‬
‫ﺍﻟﺘـﻲ ﺘﻨﻬﻤـﺭ ﻤﻥ ﻫﺫﺍ ﺃﻭ ﺫﺍﻙ ﻋﻨﺩﻤﺎ ﺴﺌل ﻋﻥ ﺃﻫﻠﻪ ﻭﺃﺤﻭﺍﻟﻪ‪.‬‬
‫ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺅﺴﺴﺔ ﺍﻟﺭﺍﻋﻴﺔ ﻟﻸﻴﺘﺎﻡ‪ ،‬ﻓﻘﺩ ﺭﺃﻯ ﺍﻟﺒﺎﺤﺙ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﺍﻻﻫﺘﻤﺎﻡ ﻓـﻲ ﻜﺎﻓـﺔ‬
‫ﺍﻟﻤﺅﺴﺴﺎﺕ ﺇﻻ ﺃﻨﻬﺎ ﻻ ﺘﺸﺒﻊ ﻜﺎﻓﺔ ﺭﻏﺒﺎﺘﻬﻡ ﺨﺎﺼﺔ ﺍﻟﻌﺎﻁﻔﻴﺔ ﻭﺍﻟﻨﻔـﺴﻴﺔ‪ ،‬ﺍﻟﺘـﻲ ﺘﻌﻁـﻲ ﺍﻟﻁﻔـل‬
‫ﺍﻹﺤﺴﺎﺱ ﺒﺎﻟﻁﻤﺄﻨﻴﻨﺔ ﻭﺍﻷﻤﺎﻥ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺸﻌﺭ ﺍﻟﻁﻔل ﺒﺎﻟﺩﻑﺀ ﻭﺍﻟﺤﻨﺎﻥ ﻭﺘﻜـﻭﻥ ﻨﻔـﺴﻴﺘﻪ ﻤﻬﻴـﺄﺓ‬
‫ﻟﻤﻭﺍﺼﻠﺔ ﺤﻴﺎﺘﻪ‪.‬‬

‫‪ ‬‬
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  
 



  v


  v

  v

 v

 v

72
 ‫‪ ‬‬

‫ﻤﻘـﺩﻤـﺔ‬
‫ﺘﻨﻭﻋﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺘـﻲ ﺘﻨﺎﻭﻟـﺕ ﺍﻷﻴﺘـﺎﻡ‬
‫ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻴﻨﺎﺕ‪،‬ﻭﺍﻷﻫﺩﺍﻑ‪ ،‬ﻭﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﺔ‪ .‬ﻭﻗـﺩ ﻗـﺴﻡ ﺍﻟﺒﺎﺤـﺙ ﺍﻟﺤـﺎﻟﻲ‬
‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺇﻟﻰ ﺜﻼﺜﺔ ﺃﻗﺴﺎﻡ ﺤﺴﺏ ﻤﺘﻐﻴﺭﺍﺘﻬﺎ‪ ،‬ﻭﺤﺘﻰ ﻴﺴﻬل ﺃﺨﺫ ﺍﻟﻔﺎﺌﺩﺓ ﻤﻨﻬﺎ ﻋﻠـﻰ ﺍﻟﻨﺤـﻭ‬
‫ﺍﻟﺘﺎﻟﻲ‪:‬‬

‫‪ -1‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻟﺘﻨﺸﺌﺔ‪.‬‬

‫‪ -2‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻜﻴﻑ‪.‬‬

‫‪ -3‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ‪.‬‬

‫ﺃﻭﻻﹰ ‪ -‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻟﺘﻨﺸﺌﺔ ‪:‬‬

‫ﺩﺭﺍﺴﺔ ﻋﺒﺎﺱ ) ‪: (1980‬‬
‫ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺘﺄﺜﻴﺭﻩ ﻋﻠﻰ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﻜﻤﻔﻬـﻭﻡ ﺘﻜﻴﻔـﻲ ﻟــﺩﻯ ﻋﻴﻨـﺔ ﻤـﻥ‬
‫ﺍﻷﻁﻔﺎل)ﺍﻷﻴﺘﺎﻡ( ﻓﻲ ﺍﻷﺭﺩﻥ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﻓﺎﻋﻠﻴﺔ ﺃﺸﻜﺎل ﺍﻟﺭﻋﺎﻴﺔ ﻤﻥ ﺤﻴﺙ ﺁﺜﺎﺭﻫﺎ ﻋﻠﻰ ﺘﻜﻴـﻑ ﺍﻟﻁﻔـل‬
‫ﺍﻟﻴﺘﻴﻡ ‪ ،‬ﻭﺒﺎﻟﺘﺤﺩﻴﺩ ﻋﻠﻰ ﻤﻔﻬﻭﻤﻪ ﻟﺫﺍﺘﻪ ﻜﻤﻔﻬﻭﻡ ﺘﻜﻴﻔﻲ ﻴﺘﺄﺜﺭ ﺇﻟﻰ ﺤﺩ ﻜﺒﻴﺭ ﺒﺎﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﺒﻴﺌﻴﺔ ﻭﻁﺭﻕ‬
‫ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 432‬ﻁﻔﻼﹰ ﻴﺘﻴﻤﺎﹰ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻤﻭﺯﻋﻴﻥ ﺒﺎﻟﺘـﺴﺎﻭﻱ ﻓـﻲ‬
‫ﺃﺭﺒﻊ ﻓﺌﺎﺕ ‪ ،‬ﻭﻗﺩ ﻁﺒﻘﺕ ﻋﻠﻰ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻗﺎﺌﻤﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻟﻸﻁﻔﺎل ﻤﻥ ﺴﻥ ‪ 16 – 7‬ﻋﺎﻤـﺎﹰ‬
‫ﻭﺍﻟﺘﻲ ﻗﺎﻡ ﺒﺈﻋﺩﺍﺩﻫﺎ ﻭﺘﻁﻭﻴﺭﻫﺎ ﻋﺒﺩ ﺍﷲ ﺯﻴﺩ ﺍﻟﻜﻴﻼﻨﻲ ﻭﻋﻠﻲ ﻋﺒﺎﺱ ‪ ،‬ﺘﺄﻟﻔﺕ ﻫﺫﻩ ﺍﻟﻘﺎﺌﻤﺔ ﻤﻥ ‪112‬‬
‫ﻓﻘﺭﺓ ﻤﻭﺯﻋﺔ ﻓﻲ ﺜﻤﺎﻨﻴﺔ ﻤﻘﺎﻴﻴﺱ ﻓﺭﻋﻴﺔ ﺒﺎﻟﺘﺴﺎﻭﻱ‪ .‬ﻭﻗﺩ ﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻋﺩﺓ ﻨﺘﺎﺌﺞ ‪ ،‬ﻤﻨﻬﺎ ‪:‬‬
‫ﻜﺎﻥ ﻟﻤﺘﻐﻴﺭ ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺃﺜﺭ ﺫﻭ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻷﺩﺍﺀ ﻋﻠﻰ ﻗﺎﺌﻤﺔ ﻤﻔﻬﻭﻡ ﺍﻟـﺫﺍﺕ ‪ .‬ﻟـﺼﺎﻟﺢ‬
‫ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺭﻋﺎﻴﺔ ﺃﺴﺭﻴﺔ ﻤﻤﺘﺩﺓ ﺇﻟﻰ ﺠﺎﻨﺏ ﺒﺭﻨﺎﻤﺞ ﺨﺎﺹ ﻴﻘﺩﻡ ﻟﻬﻡ‪.‬‬
‫ﻜﺎﻥ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺠﻨﺱ ﺃﺜﺭ‪ ‬ﺫﻭ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻷﺩﺍﺀ ﻋﻠﻰ ﻗﺎﺌﻤﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻟﺼﺎﻟﺢ ﺍﻹﻨﺎﺙ ‪.‬‬ ‫‪-‬‬
‫‪ -‬ﻟﻡ ﻴﻜﻥ ﻟﻤﺘﻐﻴﺭ ﺍﻟﻌﻤﺭ ﺃﺜﺭ ﺫﻭ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻷﺩﺍﺀ ﻋﻠﻰ ﻗﺎﺌﻤﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ‪.‬‬
‫‪ -‬ﻜﻤﺎ ﺃﻅﻬﺭﺕ ﺍﻟﻨﺘﺎﺌﺞ ﻤﺩﻯ ﺃﻫﻤﻴﺔ ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﺘﻘﺩﻡ ﻟﻸﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻤﻥ ﺤﻴـﺙ ﺃﺜﺎﺭﻫـﺎ‬
‫ﻋﻠﻰ ﺘﻜﻴﻑ ﺍﻟﻁﻔل ﺍﻟﺒﻴﺌﻴﺔ ﻭﺒﺎﻟﺘﺤﺩﻴﺩ ﻋﻠﻰ ﻤﻔﻬﻭﻤﻪ ﻟﺫﺍﺘﻪ ﻜﻤﻔﻬﻭﻡ ﺘﻜﻴﻔﻲ ﻴﺘﺄﺜﺭ ﺇﻟﻰ ﺤـﺩ ﻜﺒﻴـﺭ‬
‫ﺒﺎﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﺒﻴﺌﻴﺔ ﻭﻁﺭﻕ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‪.‬‬
‫‪‬‬
‫‪73‬‬
 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﺍﻟﺭﻴﺤﺎﻨﻲ ) ‪: (1985‬‬

‫ﺃﺜﺭ ﻨﻤﻁ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺴﺭﻴﺔ ﻓﻲ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻷﻤﻥ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺃﺜﺭ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺴﺭﻴﺔ ﻓﻲ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻷﻤﻥ ﻋﻨﺩ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ‬
‫ﻤﻤﻥ ﺘﺘﺭﺍﻭﺡ ﺃﻋﻤﺎﺭﻫﻡ ﺒﻴﻥ ‪ 15 - 12‬ﺴﻨﺔ ‪.‬‬

‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴـﺔ ) ‪ ( 450‬ﻁﺎﻟﺒـﺎﹰ ﻭﻁﺎﻟﺒـﺔ ﻤـﻥ ﺍﻟﻤـﺩﺍﺭﺱ ﺍﻟﺤﻜﻭﻤﻴـﺔ ﺍﻟﺘﺎﺒﻌـﺔ‬

‫ﻟﻤﻨﻁﻘﺔ ﻋﻤﺎﻥ ﺍﻟﻌﺎﺼﻤﺔ ﻭﻀﻭﺍﺤﻴﻬﺎ ‪ ،‬ﻭﺘـﻡ ﺍﺨﺘﻴـﺎﺭﻫﻡ ﺒﻁﺭﻴﻘـﺔ ﻋـﺸﻭﺍﺌﻴﺔ ‪ ،‬ﻭﺒﻌـﺩ ﺇﺠـﺭﺍﺀ‬
‫ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺴﺭﻴﺔ ﻋﻠﻰ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻭﺍﺴـﺘﺨﺭﺍﺝ ﺍﻟﻨﺘـﺎﺌﺞ ﺘـﻡ ﺘﻘـﺴﻴﻤﻬﻡ ﺇﻟـﻰ ﻗـﺴﻤﻴﻥ‬
‫ـﺴﻠﻁﺔ ‪ ،‬ﻭ ) ‪( 224‬‬
‫ـﺭﻴﺔ ﺍﻟﻤﺘـ‬
‫ـﺸﺌﺔ ﺍﻷﺴـ‬
‫ـﻁ ﺍﻟﺘﻨـ‬
‫ـﻲ ﻨﻤـ‬
‫ـﺸﻭﻥ ﻓـ‬
‫ـﺴﻡ ﺍﻷﻭل ) ‪ ( 226‬ﻴﻌﻴـ‬
‫ﺍﻟﻘـ‬
‫ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻨﻤﻁ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﻤﺘـﺴﺎﻤﺤﺔ ﻭﺍﺴـﺘﺨﺩﻡ ﺍﻟﺒﺎﺤـﺙ ﺍﺨﺘﺒـﺎﺭ ﻤﺎﺴـﻠﻭ ﻟﻠـﺸﻌﻭﺭ‬
‫ﺒﺎﻷﻤﻥ ‪ ،‬ﺇﻋﺩﺍﺩ ﻭﺘﻌﺭﻴﺏ ﺃﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺴﻼﻤﺔ‪ ،‬ﻭﻤﻘﻴـﺎﺱ ﺍﻟﺘﻨـﺸﺌﺔ ﺍﻷﺴـﺭﻴﺔ ﺍﻟـﺫﻱ ﺃﻋـﺩﻩ‬
‫ﻭﻁﻭﺭﻩ ﻓﻭﺯﻱ ﺃﺒﻭ ﺠﺒل ‪.‬‬

‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﺒـﻴﻥ ﻤﺘﻭﺴـﻁﺎﺕ ﺩﺭﺠـﺎﺕ ﺃﻓـﺭﺍﺩ ﻤﺠﻤﻭﻋـﺔ ﻨﻤـﻁ‬
‫ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﻤﺘﺴﻠﻁﺔ ﻭﺃﻓﺭﺍﺩ ﻤﺠﻤﻭﻋـﺔ ﻨﻤـﻁ ﺍﻟﺘﻨـﺸﺌﺔ ﺍﻟﻤﺘـﺴﺎﻤﺤﺔ ﻋﻠـﻰ ﺍﺨﺘﺒـﺎﺭ‬
‫ﺍﻟﺸﻌﻭﺭ ﺒﺎﻷﻤﻥ ‪ ،‬ﻟﺼﺎﻟﺢ ﻨﻤﻁ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻤﺘﺴﺎﻤﺤﺔ ‪.‬‬

‫ـﺎﺭ‬
‫ـﻲ ﺍﺨﺘﺒـ‬
‫ـﺎﺙ ﻓـ‬
‫ـﺫﻜﻭﺭ ﻭﺍﻹﻨـ‬
‫ــﻥ ﺍﻟـ‬
‫ـﺼﺎﺌﻴـﺔ ﺒﻴـ‬
‫ـﺔ ﺇﺤـ‬
‫ــﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـ‬
‫ــﻭﺩ ﻓـ‬
‫‪ -‬ﻭﺠـ‬
‫ﺍﻟﺸﻌـﻭﺭ ﺒﺎﻷﻤﻥ ﻟﺼﺎﻟﺢ ﺍﻹﻨﺎﺙ ‪.‬‬

‫‪ -‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺘﺘﻌﻠﻕ ﺒﻌﺎﻤل ﻤﻜﺎﻥ ﺍﻟﺘﻨﺸﺌﺔ ﺴﻭﺍﺀ ﻓﻲ ﺍﻟﺭﻴﻑ ﺃﻭ ﺍﻟﻤﺩﻴﻨﺔ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﻋﻜﺎﺸﺔ ) ‪: (1985‬‬

‫ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ﻭﻋﻼﻗﺘﻪ ﺒﺒﻌﺽ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺒﻴﺌﻴﺔ ) ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ( ﻭﺍﻟﺸﺨﺼﻴﺔ ﻟـﺩﻯ‬
‫ﻋﻴﻨﺔ ﻤﻥ ﺃﻁﻔﺎل ﺍﻟﻴﻤﻥ ‪.‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺃﺸﻜﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﻴﻌﻴﺵ ﻓﻲ ﻜﻨﻔﻬﺎ ﺍﻟﻁﻔل ﻭﺃﺜﺭﻫـﺎ ﻋﻠـﻰ‬
‫ﺘﻜﻴﻔﻪ ﻭﺘﻜﻭﻴﻨﻪ ﻟﻤﻔﻬﻭﻡ ﺇﻴﺠﺎﺒﻲ ﻋﻥ ﺫﺍﺘﻪ ﻭﻓﻘﺎﹰ ﻟﻌﺩﺓ ﻤﺘﻐﻴﺭﺍﺕ ‪ ،‬ﻤﻨﻬﺎ ‪ :‬ﺍﺨﺘﻼﻑ ﻨـﻭﻉ ﺍﻟﺭﻋﺎﻴـﺔ ‪،‬‬
‫ﻭﻨﻭﻉ ﺍﻟﺤﺭﻤﺎﻥ ) ﺃﺤﺩ ﺍﻟﻭﺍﻟﺩﻴﻥ ﺃﻭ ﻜﻠﻴﻬﻤﺎ ( ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ‪ ،‬ﺍﻟﻌﻤﺭ ﺍﻟﺯﻤﻨﻲ ﻟﻠﻁﻔـل ‪ .‬ﻭﻗـﺩ‬
‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 197‬ﻁﻔﻼﹰ ﻤﻥ ﻤﺩﻴﻨﺔ ﺼﻨﻌﺎﺀ ﺒﺎﻟﻴﻤﻥ‪.‬‬
‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﻤﻘﻴﺎﺱ ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ﻟﻸﻁﻔﺎل ‪ ،‬ﺇﻋﺩﺍﺩ ﻟﻭﻴﺯﻙ ﻭﻗﺎﻡ ﺒﺘﻁـﻭﻴﺭﻩ ﻟـﻭﺭﻨﺱ ‪،‬‬
‫ﺘﻌﺭﻴﺏ ﻭﺘﺭﺠﻤﺔ ﺍﻟﺒﺎﺤﺙ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﻓـﻲ ﺘﻘـﺩﻴﺭ ﺍﻟﻁﻔـل ﺍﻟﻴﺘـﻴﻡ ﻟﺫﺍﺘـﻪ ‪ ،‬ﺒـﻴﻥ ﺍﻷﻁﻔـﺎل‬
‫ـﺎل‬
‫ـﺼﺎﻟﺢ ﺍﻷﻁﻔـ‬
‫ـﺎﺩﻴﻴﻥ ‪ ،‬ﻟـ‬
‫ـﺎل ﺍﻟﻌـ‬
‫ـﺩﺍﺙ ‪ ،‬ﻭﺍﻷﻁﻔـ‬
‫ـﺔ ﺍﻷﺤـ‬
‫ـﺴﺔ ﺭﻋﺎﻴـ‬
‫ـﻭﺩﻋﻴﻥ ﺒﻤﺅﺴـ‬
‫ﺍﻟﻤـ‬
‫ﺍﻟﻌﺎﺩﻴﻴﻥ‪ .‬ﻓﻲ ﺤﻴﻥ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺒـﻴﻥ ﺍﻷﻁﻔـﺎل ﺍﻟﻌـﺎﺩﻴﻴﻥ ﻭﺍﻷﻴﺘـﺎﻡ ﻏﻴـﺭ‬
‫ﺍﻟﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ‪.‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻏﻴﺭ ﺍﻟﻤﻭﺩﻋﻴﻥ ﺒﻤﺅﺴـﺴﺎﺕ‬
‫ﻭﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﻤﻭﺩﻋﻴﻥ ﺒﻤﺅﺴﺴﺔ ﺭﻋﺎﻴﺔ ﺍﻷﺤﺩﺍﺙ ﻟﺼﺎﻟﺢ ﺍﻷﻴﺘﺎﻡ ‪.‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺠﻤﻭﻋﺘﻲ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﺤﺭﻤﻭﺍ ﻤﻥ ﺃﺤـﺩ ﺍﻟﻭﺍﻟـﺩﻴﻥ‬
‫)ﺍﻷﺏ‪ ،‬ﺍﻷﻡ( ﻭﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻓﻘﺩﻭﺍ ﻜﻼ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻟﺼﺎﻟﺢ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻓﻘﺩﻭﺍ ﺍﻷﺏ‪.‬‬
‫ﻜﻤﺎ ﻭﺠﺩﺕ ﻓﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻓﻘﺩﻭﺍ ﺍﻷﻡ ﻓﻘﻁ ‪ ،‬ﻭﺯﻤﻼﺌﻬﻡ ﻤﻤـﻥ‬
‫ﻓﻘﺩﻭﺍ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻟﺼﺎﻟﺢ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻓﻘﺩﻭﺍ ﺍﻷﻡ ﻓﻘﻁ ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﺃﻅﻬﺭﺕ ﺍﻟﻨﺘﺎﺌﺞ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺇﻴﺠﺎﺒﻴﺔ ﺒﻴﻥ ﺘﻘﺩﻴﺭ ﺍﻟﻁﻔل ﻟﺫﺍﺘﻪ ﻭﺒﻴﻥ ﻨﺠﺎﺤﻪ ﻓﻲ ﺍﻟﻤﺩﺭﺴـﺔ‬
‫ﻭﺘﺤﺼﻴﻠﻪ ﺍﻟﺩﺭﺍﺴﻲ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺩﺍﻨﻴﺎل ) ‪: ( 1993‬‬

‫ﺃﻨﻤﺎﻁ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﻷﻁﻔﺎل ﺍﻟﻤﺭﺤﻠﺔ ﺍﻻﺒﺘﺩﺍﺌﻴﺔ ﺒﻌﺩ ﺍﻟﻁـﻼﻕ ﻭﻋﻼﻗﺘﻬـﺎ ﺒﺘـﻭﺍﻓﻘﻬﻡ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺘﺼﻭﺭ ﻟﺩﻭﺭ ﺍﻟﺨﺩﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺃﻨﻤﺎﻁ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﺴﺎﺌﺩﺓ ﻟﻸﻁﻔﺎل ﺒﻌﺩ ﺍﻟﻁـﻼﻕ‪،‬‬
‫ﻭﺃﻜﺜﺭ ﻫﺫﻩ ﺍﻷﻨﻤﺎﻁ ﻤﻼﺀﻤﺔ ﻟﺘﺤﻘﻴﻕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻁﻔل ‪.‬‬

‫ﻭﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻻﺨﺘﻼﻑ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻌﺎﻡ ﺒـﻴﻥ‬
‫ﺍﻷﻁﻔﺎل ﺍﻟﻤﻨﺘﻤﻴﻥ ﺇﻟﻰ ﺃﻨﻤﺎﻁ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﺴﺎﺌﺩﺓ ﺒﻌﺩ ﺍﻟﻁﻼﻕ ‪.‬‬

‫ﻜﻤﺎ ﻫﺩﻓﺕ ﺇﻟﻰ ﻭﻀﻊ ﺘﺼﻭﺭ ﻟﻠﺩﻭﺭ ﺍﻟﺫﻱ ﻴﻨﺒﻐﻲ ﺃﻥ ﺘﻘﻭﻡ ﺒﻪ ﺍﻟﺨﺩﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﺯﻴـﺎﺩﺓ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻷﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﻤﻔﻜﻜﺔ ‪.‬‬

‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 500‬ﻁﻔﻼﹰ ﻭﻁﻔﻠﺔ ﻤﻥ ﺘﻼﻤﻴﺫ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻻﺒﺘﺩﺍﺌﻴﺔ ﻤﻨﻬﻡ ) ‪( 250‬‬
‫ﻴﻨﺘﻤﻭﻥ ﺇﻟﻰ ﺃﻨﻤﺎﻁ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﺒﻌﺩ ﺍﻟﻁﻼﻕ ﻭ )‪ ( 250‬ﻴﻨﺘﻤﻭﻥ ﺇﻟﻰ ﻨﻤﻁ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻷﺴـﺭﻴﺔ‬
‫ﺍﻟﻁﺒﻴﻌﻴﺔ ﻤﻊ ﻋﺩﺓ ﻤﺘﻐﻴﺭﺍﺕ ﺘﻤﻴﺯ ﺒﻴﻨﻬﻡ ﻭﺘﺭﺍﻭﺤﺕ ﺃﻋﻤﺎﺭ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ‪ 12 - 6‬ﺴﻨﺔ ‪.‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﻤﻘﻴﺎﺱ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻸﻁﻔﺎل ﺇﻋـﺩﺍﺩ ﻋﻁﻴـﺔ ﻫﻨـﺎ ‪ ،‬ﺍﺴـﺘﻤﺎﺭﺓ ﺍﻟﻭﻀـﻊ‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺇﻋﺩﺍﺩ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺸﺨﺹ ‪ ،‬ﻭﺍﺴﺘﻤﺎﺭﺓ ﺃﻨﻤـﺎﻁ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻷﺴـﺭﻴﺔ ‪،‬‬
‫ﺍﻟﻤﻘﺎﺒﻠﺔ ﺍﻟﺸﺨﺼﻴﺔ ‪.‬‬

‫ﻭﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻨﺘﻤﻭﻥ ﺇﻟﻰ ﻨﻤﻁ ﺭﻋﺎﻴﺔ ﻜﻼ ﺍﻟﻭﺍﻟـﺩﻴﻥ‬
‫)ﻭﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﻀﺎﺒﻁﺔ ( ﻭﺒﻴﻥ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻨﺘﻤﻭﻥ ﺇﻟﻰ ﺍﻷﻨﻤﺎﻁ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻠﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ‬
‫ﺒﻌﺩ ﺍﻟﻁﻼﻕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻌﺎﻡ ﻟﺼﺎﻟﺢ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻨﺘﻤـﻭﻥ ﺇﻟـﻰ‬
‫ﻨﻤﻁ ﺭﻋﺎﻴﺔ ﻜﻼ ﺍﻟﻭﺍﻟﺩﻴﻥ ‪.‬‬

‫‪ -‬ﻜﻤـﺎ ﺩﻟـﺕ ﺍﻟﻨﺘﺎﺌﺞ ﻋﻠـﻰ ﻭﺠـﻭﺩ ﺘﻔﺎﻋـل ﺩﺍل ﺇﺤﺼﺎﺌﻴـﺎﹰ ﻓـﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﺒـﻴﻥ‬
‫ﺍﻟﺠﻨﺴﻴﻥ ) ﺫﻜﻭﺭ ‪ -‬ﺇﻨﺎﺙ ( ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﻴﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﺔ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺯﻫﺭﺍﻥ ) ‪: (1994‬‬

‫ﺩﺭﺍﺴﺔ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻭﺤﺩﺓ ﺍﻟﻨﻔﺴﻴﺔ ﻟﺩﻯ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻭﻋﻼﻗﺘﻪ ﺒﺄﺴﺎﻟﻴﺏ ﺍﻵﺒﺎﺀ ﻓﻲ ﺘﻨﺸﺌﺘﻬﻡ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻭﺤﺩﺓ ﺍﻟﻨﻔﺴﻴﺔ ﻋﻨﺩ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻤﻥ ﻜﻼ‬
‫ﺍﻟﺠﻨﺴﻴﻥ ) ﺫﻜﻭﺭ ‪ -‬ﺇﻨﺎﺙ ( ﻤﻥ ﺤﻴﺙ ﻋﻼﻗﺘﻪ ﺒﺄﺴﺎﻟﻴﺏ ﺍﻵﺒﺎﺀ ﻓﻲ ﺘﻨـﺸﺌﺘﻬﻡ ﻤﻘﺎﺭﻨـﺔ ﺒﻤـﺭﺍﻫﻘﻴﻥ‬
‫ﻋﺎﺩﻴﻴﻥ‪ .‬ﻭﺘﻜﻭﻨﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ ( 172‬ﻤﺭﺍﻫﻘﺎﹰ ﻭﻤﺭﺍﻫﻘﺔ ﻤﻤﻥ ﺘﺘﺭﺍﻭﺡ ﺃﻋﻤﺎﺭﻫﻡ ﻤـﺎ ﺒـﻴﻥ‬
‫‪ 15-11‬ﺴﻨﺔ ﻨﺼﻔﻬﻡ ﺃﻴﺘﺎﻡ ﺍﻷﺏ ﻭﺍﻟﻨﺼﻑ ﺍﻵﺨﺭ ﺤﺎﻀﺭﻱ ﺍﻷﺏ ‪ .‬ﻭﻗﺩ ﺘﻡ ﺍﺨﺘﻴﺎﺭﻫﻡ ﺠﻤﻴﻌﺎﹰ ﻤـﻥ‬
‫ﺍﻟﻤﺩﺍﺭﺱ ﺍﻹﻋﺩﺍﺩﻴﺔ ﺒﻤﺩﻴﻨﺔ ﺍﻟﺴﻭﻴﺱ ﻤﻊ ﺍﺴﺘﺒﻌﺎﺩ ﻜل ﻤﻥ ﺘﻨﻁﺒﻕ ﻋﻠﻴﻪ ﺍﻟﺸﺭﻭﻁ ﺍﻟﺘﻲ ﺘـﺅﺜﺭ ﻋﻠـﻰ‬
‫ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻜﻤﺎ ﻋﻤﺩﺕ ﺇﻟﻰ ﺘﺤﻴﻴﺩ ﺘﺄﺜﻴﺭ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﻭﺴﻴﻁﺔ ﺍﻟﺘﻲ ﺘﺅﺜﺭ ﻋﻠـﻰ ﺍﻟﻨﺘـﺎﺌﺞ ﻤـﻊ‬
‫ﺍﺨﺘﻼﻑ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬

‫ﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬

‫‪ -‬ﺃﻥ ﻫﻨﺎﻙ ﺘﺄﺜﻴﺭ ﺩﺍل ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺔ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺤﺎﻟﺔ ﺍﻷﺒﻭﻴـﺔ ﻓـﻲ ﺘﺒـﺎﻴﻥ ﺩﺭﺠـﺎﺕ‬
‫ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻭﺤﺩﺓ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻭﻋﺩﻡ ﻭﺠﻭﺩ ﺘﺄﺜﻴﺭ ﺩﺍل ﻟﻤﺘﻐﻴﺭ ﺍﻟﺠﻨﺱ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ‪.‬‬

‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﺘﺄﺜﻴﺭ ﺩﺍل ﺇﺤﺼﺎﺌﻴﺎﹰ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺤﺎﻟﺔ ﺍﻷﺒﻭﻴﺔ ﻓﻲ ﻜل ﻤﻥ ﺍﻷﺒﻌﺎﺩ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﻤﺘـﻀﻤﻨﺔ‬
‫ﻓﻲ ﺍﻟﻤﻘﻴﺎﺱ ﺍﻟﻤﺴﺘﺨﺩﻡ ﻭﻫﻲ ﺍﻟﺭﻓﺽ ﻭﺍﻟﺘﺴﻠﻁ ﻭﺍﻟﻘﺴﻭﺓ ﻭﺍﻟﺤﻤﺎﻴﺔ ﺍﻟﺯﺍﺌﺩﺓ ﻭﻜﺫﻟﻙ ﻋﺩﻡ ﻭﺠـﻭﺩ‬
‫ﺘﺄﺜﻴﺭ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺠﻨﺱ ﻓﻲ ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ﻋﻨﺩ ﺃﻴﺘﺎﻡ ﺍﻷﺏ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﺘﺄﺜﺭ ﺩﺍل ﺇﺤﺼﺎﺌﻴﺎﹰ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺤﺎﻟﺔ ﺍﻷﺒﻭﻴﺔ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﺫﻜﻭﺭ ﻓﻲ ﻜـل ﻤـﻥ ﺍﻷﺒﻌـﺎﺩ‬
‫ﺍﻟﻤﺘﻀﻤﻨﺔ ﻓﻲ ﺍﻟﻤﻘﻴﺎﺱ ﻭﻫﻲ ﺍﻟﺘﻘﺒل ﻭﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﻭﺍﻟﻨﺘﺎﺌﺞ ﻭﺍﻻﺘﺯﺍﻥ ‪.‬‬

‫‪ -‬ﺘﻭﺠﺩ ﻋﻼﻗﺎﺕ ﺴﻠﺒﻴﺔ ﻭﺩﺍﻟﺔ ﺒﻴﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻷﺒﺎﺀ ﺍﻟﺴﻠﺒﻴﺔ ﻭﺍﻟـﺸﻌﻭﺭ ﺒﺎﻟﻭﺤـﺩﺓ ﺍﻟﻨﻔـﺴﻴﺔ ﻟـﺩﻯ‬
‫ﻤﺠﻤﻭﻋﺔ ﺍﻟﺫﻜﻭﺭ ﺃﻴﺘﺎﻡ ﺍﻷﺏ ﻭﺍﻷﺴﺎﻟﻴﺏ ﺍﻟﺴﻠﺒﻴﺔ ﻫﻲ ﺍﻟﺭﻓﺽ ﻭﺍﻟﺘﺴﻠﻁ ﻭﺍﻟﻘﺴﻭﺓ ‪.‬‬

‫‪ -‬ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻤﺠﻤﻭﻋﺔ ﺍﻹﻨﺎﺙ ﻴﺘﻴﻤﺎﺕ ﺍﻷﺏ ﻓﻬﻨﺎﻙ ﺍﺭﺘﺒﺎﻁ ﺩﺍل ﻭﺴﺎﻟﺏ ﺒﻴﻥ ﻜل ﻤـﻥ ﺃﺴـﺎﻟﻴﺏ‬
‫ﺍﻟﺭﻓﺽ ﻭﺍﻟﺘﺴﻠﻁ ﻭﺍﻟﻘﺴﻭﺓ ﻭﺍﻹﺤﺴﺎﺱ ﺒﺎﻟﻭﺤﺩﺓ ﺍﻟﻨﻔﺴﻴﺔ ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﺘﻭﺠﺩ ﻤﻌﺎﻤﻼﺕ ﺍﺭﺘﺒﺎﻁ ﺇﻴﺠﺎﺒﻴﺔ ﻭﺩﺍﻟﺔ ﺒﻴﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻵﺒﺎﺀ ﺍﻟـﺴﻠﺒﻴﺔ ﻭﺍﻟـﺸﻌﻭﺭ ﺒﺎﻟﻭﺤـﺩﺓ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻴﺘﻴﻤﺎﺕ ﺤﺎﻀﺭﺍﺕ ﺍﻷﺏ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺤﻤﺯﺓ ) ‪: ( 1996‬‬

‫ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﻭﺸﻌﻭﺭ ﺍﻷﺒﻨﺎﺀ ﺒﺎﻟﻔﻘﺩﺍﻥ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻜـﺸﻑ ﻋـﻥ ﻋﻼﻗـﺔ ﻨـﻭﻉ ﺍﻟﺘﻨـﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴـﺔ ﻭﺃﺜﺭﻫـﺎ ﻋﻠـﻰ‬
‫ﺸﻌﻭﺭ ﺍﻷﺒﻨﺎﺀ ﺒﺎﻟﻔﻘﺩﺍﻥ ﻭﺍﻟﻀﻴﺎﻉ ﻭﻋﺩﻡ ﺍﻟﺜﻘﺔ ﺒﺎﻟﻨﻔﺱ ﻭﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﻴﻭل ﺍﻟﻌﺼﺎﺒﻴﺔ ‪.‬‬

‫ﺘﻜﻭﻨﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ ( 100‬ﺘﻠﻤﻴـﺫﺍﹰ ﻗـﺴﻤﺕ ﺇﻟـﻰ ﻤﺠﻤـﻭﻋﺘﻴﻥ ‪ :‬ﻤﺠﻤﻭﻋـﺔ‬

‫ﻀﺎﺒﻁﺔ ﻭﺘﺘﻜﻭﻥ ﻤﻥ ) ‪ ( 60‬ﺘﻠﻤﻴﺫﺍﹰ ﺒﺎﻟـﺼﻑ ﺍﻷﻭل ﺍﻟﺜـﺎﻨﻭﻱ ﻻ ﻴﻌـﺎﻨﻭﻥ ﻤـﻥ ﺃﻴـﺔ ﻤـﺸﺎﻜل‬
‫ﺴﻠﻭﻜﻴﺔ ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺘﺠﺭﻴﺒﻴﺔ ﺘﺘﻜﻭﻥ ﻤـﻥ ) ‪ ( 40‬ﺘﻠﻤﻴـﺫﺍﹰ ﺒـﻨﻔﺱ ﺍﻟﻤﺭﺤﻠـﺔ ﻟﻜـﻨﻬﻡ ﻴﻌـﺎﻨﻭﻥ‬
‫ﻤﻥ ﻤﺸﻜﻼﺕ ﺴﻠﻭﻜﻴﺔ ‪.‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤـﺙ ﻤﻘﻴـﺎﺱ ﺍﻟـﺸﻌﻭﺭ ﺒﺎﻟﻔﻘـﺩﺍﻥ ‪ ،‬ﺇﻋـﺩﺍﺩ ﺍﻟﺒﺎﺤـﺙ ﻭﻤﻘﻴـﺎﺱ ﺍﻟﺘﻨـﺸﺌﺔ‬

‫ﺍﻟﻭﺍﻟﺩﻴﺔ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻻﺒﻥ ‪ ،‬ﺇﻋﺩﺍﺩ ﺍﻟﺒﺎﺤﺙ ﺃﻴﻀﺎﹰ ‪.‬‬

‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ‪:‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﺒـﻴﻥ ﺍﻟﻤﺠﻤـﻭﻋﺘﻴﻥ ﻟﻤﻘﻴـﺎﺱ ﺍﻟـﺸﻌﻭﺭ ﺒﺎﻟﻔﻘـﺩﺍﻥ ‪،‬‬
‫ﻟﺼﺎﻟﺢ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ‪.‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﺒـﻴﻥ ﺍﻟﻤﺠﻤـﻭﻋﺘﻴﻥ ﻟﻤﻘﻴـﺎﺱ ﺍﻟﺘﻨـﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴـﺔ ‪،‬‬
‫ﻟﺼﺎﻟﺢ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﻀﺎﺒﻁﺔ ﻭﻫﺫﺍ ﻴﺩل ﻋﻠﻰ ﻋﺩﻡ ﺘﻭﺍﻓﻕ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻭﺍﻟﺘﻲ ﻨﻌﻴﺵ ﻓﻲ ﻅﺭﻭﻑ ﺘﻨﺸﺌﺔ ﻭﺍﻟﺩﻴﺔ‬
‫ﻗﺎﺴﻴﺔ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﺍﻟﻘﻠﻕ ﻭﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﺫﻨﺏ ﻭﻋﺩﻡ ﺍﻟﺭﻀﺎ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﺩﺍﻭﺩ ﻭﻴﺤﻴﻰ ) ‪: ( 1998‬‬

‫ﻋﻼﻗﺔ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﺘﻜﻴﻑ ﺒﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﻭﺍﻟﺤﺎﻟﺔ ﺍﻻﻨﻔﻌﺎﻟﻴﺔ‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﻋﻼﻗـﺔ ﺍﺴـﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﺘﻜﻴـﻑ ﺍﻟﻤـﺴﺘﺨﺩﻤﺔ ﻤـﻥ‬
‫ﻗﺒل ﺍﻟﻁﻠﺒﺔ ﻓﻲ ﺍﻟﺼﻔﻭﻑ ﺍﻟﺴﺎﺒﻊ ﻭﺍﻟﺜـﺎﻤﻥ ﻭﺍﻟﺘﺎﺴـﻊ ﺒﻤﺘﻐﻴـﺭﺍﺕ ﺍﻟﺠـﻨﺱ ﻭﺍﻟـﺼﻑ ﻭﺍﻟﺤﺎﻟـﺔ‬
‫ﺍﻻﻨﻔﻌﺎﻟﻴﺔ ) ﺴﻭﻴﺔ ﺃﻭ ﻤﻀﻁﺭﺒﺔ ( ﻭﺃﻨﻤﺎﻁ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﺍﻟﺘـﻲ ﻴﺘﻌـﺭﺽ ﻟﻬـﺎ ﺍﻟﻁﺎﻟـﺏ ﻓـﻲ‬
‫ﻤﺩﺍﺭﺱ ﻤﺩﻴﻨﺔ ﺍﻟﺯﺭﻗﺎﺀ ﻓﻲ ﺍﻷﺭﺩﻥ ‪.‬‬

‫ﺘﺄﻟﻔﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ ( 362‬ﻁﺎﻟﺒﺎﹰ ﻭﻁﺎﻟﺒﺔ ﻤﻥ ﻁﻠﺒﺔ ﺍﻟﺼﻔﻭﻑ ﺍﻟﺜﻼﺜـﺔ ﺍﻟﻌـﺎﺩﻴﻴﻥ‬

‫ﻭﺍﻟﻤﻀﻁﺭﺒﻴﻥ ﺍﻨﻔﻌﺎﻟﻴﺎﹰ ‪ ،‬ﻭﻗﺩ ﻁﺒﻘﺕ ﻋﻠﻰ ﺃﻓـﺭﺍﺩ ﺍﻟﻌﻴﻨـﺔ ﺃﺩﺍﺘـﺎ ﺍﻟﺩﺭﺍﺴـﺔ ‪ ،‬ﻭﻫﻤـﺎ ‪ :‬ﺍﺨﺘﺒـﺎﺭ‬
‫ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ‪ ،‬ﻭﻗﺎﺌﻤﺔ ﺍﺘﺠﺎﻫﺎﺕ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫ﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬

‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻋﻠﻰ ﺜﻼﺙ ﺍﺴـﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﻭﻫـﻲ‬ ‫‪-‬‬
‫ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻟﻤﺸﺎﻋﺭ ﻭﺘﺠﻨﺏ ﺍﻟﻤﻭﺍﻗﻑ ﻭﺍﻟﺤﺭﻜﺎﺕ ﺍﻟﺠﺴﻴﻤﺔ ﻭﻋﻨﺩ ﻤﻘﺎﺭﻨـﺔ ﺍﻟﻤﺘﻭﺴـﻁﺎﺕ‬
‫ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺠﺩ ﺃﻥ ﺍﻹﻨﺎﺙ ﻴﻠﺠﺄﻥ ﺇﻟﻰ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﺘﻌﺒﻴﺭ ﻋﻥ ﺍﻟﻤﺸﺎﻋﺭ ﻭﺘﺠﻨﺏ ﺍﻟﻤﻭﺍﻗﻑ‬
‫ﺃﻜﺜﺭ ﻤﻤﺎ ﻴﻠﺠﺄ ﻟﻬﺎ ﺍﻟﺫﻜﻭﺭ‪.‬‬

‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻋﻴﻨﺔ ﺍﻟﻁﻼﺏ ﺍﻷﺴﻭﻴﺎﺀ ﻭﻋﻴﻨﺔ ﺍﻟﻁﻠﺒﺔ ﺍﻟﻤﻀﻁﺭﺒﻴﻥ‬ ‫‪-‬‬
‫ﺍﻨﻔﻌﺎﻟﻴﺎﹰ ﻋﻠﻰ ﺜﻼﺙ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ‪ ،‬ﻫﻲ ﺍﻻﺴﺘﺭﺨﺎﺀ ﻭﺍﻟﻌﺩﻭﺍﻥ ﻭﻋﺎﺩﺍﺕ ﻤﻌﻴﻨﺔ ‪.‬‬

‫ﻜﻤﺎ ﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺃﻥ ﺒﻌﺽ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﺘﻜﻴﻑ ﺍﻟﻤﺴﺘﺨﺩﻤﺔ ﻤﻥ ﻗﺒـل ﺍﻟﻁﻠﺒـﺔ ﺘﺨﺘﻠـﻑ‬ ‫‪-‬‬
‫ﺒﺎﺨﺘﻼﻑ ﺃﻨﻤﺎﻁ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ‪ ،‬ﻓﺄﺴﻠﻭﺏ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺩﻴﻤﻘﺭﺍﻁﻴﺔ ﻨﺘﺞ ﻋﻨﻪ ﻤﻥ ﻗﺒل ﺍﻟﻁﻼﺏ‬
‫ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﻁﺭﻕ ﺍﻟﻤﻌﺭﻓﻴﺔ ‪ ،‬ﻓﻲ ﺤﻴﻥ ﻭﺠﺩﺕ ﻋﻨﺩ ﺃﺴـﻠﻭﺏ ﺍﻟﺘﻨـﺸﺌـﺔ ﺍﻟﻤﺘـﺴﻠﻁـﺔ‬
‫ﺍﺴﺘﺨﺩﺍﻡ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﺘﻌﺒﻴﺭ ﻋـﻥ ﺍﻟﻤـﺸـﺎﻋﺭ ﻭﺘﺠـﻨــﺏ ﺍﻟﻤﻭﺍﻗــﻑ ﻭﺍﻟﻌـﺩﻭﺍﻥ‬
‫ﻭﻋﺎﺩﺍﺕ ﻤﻌﻴﻨﺔ ﺃﻜﺜﺭ ﻤﻥ ﺃﻗﺭﺍﻨﻬﻡ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺍﻟﺸﺭﻴﻑ ) ‪: ( 1998‬‬

‫ﺃﺜﺭ ﺃﺴﺎﻟﻴﺏ ﺘﺭﺒﻴـﺔ ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻷﻁﻔﺎل ﺍﻟﻘﺭﻴﺔ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ‪S. O. S‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺃﺜﺭ ﺃﺴﺎﻟﻴﺏ ﺘﺭﺒﻴﺔ ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻷﻁﻔـﺎل‬
‫ﺍﻟﻘﺭﻴﺔ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ﺍﻟﺴﻭﺩﺍﻨﻴﺔ ‪. S. O. S‬‬
‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 30‬ﻁﻔﻼﹰ ﻴﺘﻴﻤﺎﹰ ﻤﻥ ﺍﻟﻔﺌﺔ ﺍﻟﻌﻤﺭﻴﺔ ) ‪ (13-6‬ﺴـﻨﺔ ﻤـﻥ ﺩﺍﺨـل‬
‫ﺍﻟﻘﺭﻴﺔ ﻜﻤﺎ ﺘﻡ ﺍﺨﺘﻴﺎﺭ ﻋﻴﻨﺔ ﺨﺎﺼﺔ ﻤﻥ ﺍﻷﻤﻬﺎﺕ ﺍﻟﺒﺩﻴﻼﺕ ﻤﻥ ﺩﺍﺨل ﺍﻟﻘﺭﻴﺔ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬

‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﺔ ﺒﻴﻥ ﻜل ﺃﺴﻠﻭﺏ ﻤﻥ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺘﻲ ﺒﺤﺜﺘﻬـﺎ‬
‫ﻟﺩﺭﺍﺴﺔ ) ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺼﺤﻲ – ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﻨﻔﻌﺎﻟﻲ – ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ( ‪.‬‬
‫‪ -‬ﻜﻤﺎ ﺩﻟﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﺔ ﻁﺭﺩﻴﺔ ﺩﺍﻟﺔ ﺒﻴﻥ ﻜل ﻤﻥ ) ﻋﺩﺩ ﺴﻨﻭﺍﺕ ﻋﻤـل‬
‫ﺍﻷﻡ – ﻤﺴﺘﻭﻯ ﺍﻷﻡ ﺍﻟﺘﻌﻠﻴﻤﻲ ( ﻭﺒﻴﻥ ﻜل ﺒﻌﺩ ﻤﻥ ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ‪.‬ﺒﻤﻌﻨﻰ ﺃﻨﻪ ﻜﻠﻤﺎ ﺯﺍﺩﺕ ﻋـﺩﺩ‬
‫ﺴﻨﻭﺍﺕ ﻋﻤل ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠﺔ ﻭﻜﺎﻨﺕ ﺫﺍ ﺨﺒﺭﺓ ﻭﻜﺎﻥ ﻤﺴﺘﻭﺍﻫﺎ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺃﻋﻠﻰ ﻜﻠﻤﺎ ﻜﺎﻨﺕ ﺩﺭﺠـﺎﺕ‬
‫ﺘﻭﺍﻓﻕ ﺃﺒﻨﺎﺀ ﺍﻟﻘﺭﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺃﻓﻀل ﻭﺃﻋﻠﻰ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﻋﻠﻲ )‪: (1999‬‬

‫ﺩﺭﺍﺴﺔ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻟﻸﻁﻔﺎل ﺍﻟﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﻹﻴﻭﺍﺀ ﺍﻷﻁﻔﺎل‬
‫ﻭﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺃﺴﺭﻫﻡ ‪.‬‬
‫ﻭﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﻟﻌﻼﻗﺔ ﺒﻴﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻟﻸﻁﻔﺎل ﻭﻓﻘﺎﹰ‬
‫ﻷﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺘﺒﻌﺔ ﻤﻌﻬﻡ ﺃﻁﻔﺎل ﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺀ ﻭﺃﻁﻔﺎل ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺃﺴﺭﻫﻡ‬
‫‪.‬ﻭﻗﺩ ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 70‬ﻁﺎﻟﺒﺎﹰ ﻭﻁﺎﻟﺒﺔ ﻤﻤﻥ ﺠﺭﻯ ﺍﺨﺘﻴﺎﺭﻫﻡ ﺒﻁﺭﻴﻘـﺔ ﻋـﺸﻭﺍﺌﻴﺔ ﻤـﻥ‬
‫ﻁﻼﺏ ) ﺍﻟﺜﺎﻨﻲ ﻭﺍﻟﺜﺎﻟﺙ ﻭﺍﻟﺭﺍﺒﻊ ﻭﺍﻟﺨﺎﻤﺱ ﻭﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺴﺎﺒﻊ ( ﺃﻱ ﺍﻟﻔﺌـﺔ ﺍﻟﻌﻤﺭﻴـﺔ ) ‪12 – 8‬‬
‫ﻋﺎﻡ ( ﻭﻗﺩ ﻁﺒﻘﺕ ﺍﻟﺒﺎﺤﺜﺔ ﻤﻘﻴﺎﺱ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻟﻠﺼﻐﺎﺭ ﺇﻋﺩﺍﺩ ﺒﻴﺭﺱ ﻫﺎﺭﺱ ‪.‬‬
‫ﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬
‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺃﺒﻌﺎﺩ ) ﺍﻟﺴﻠﻭﻙ – ﺍﻟﻘﻠﻕ – ﺍﻟﺭﺨﺎﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ ( ﺒﻴﻥ‬ ‫‪-‬‬
‫ﺍﻷﻁﻔﺎل ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﺍﻟﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺀ ﻭﺒﻴﻥ ﺍﻷﻁﻔﺎل ﺍﻟـﺫﻴﻥ ﻴﻌﻴـﺸﻭﻥ‬
‫ﻤﻊ ﺃﺴﺭﻫﻡ ﻟﺼﺎﻟﺢ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺃﺴﺭﻫﻡ ‪.‬‬
‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴـﻲ ﺒـﻴﻥ ﺍﻷﻁﻔـﺎل ﺍﻟـﺫﻜﻭﺭ ﻭﺍﻹﻨـﺎﺙ‬ ‫‪-‬‬
‫ﺍﻟﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺀ ﻭﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺃﺴﺭﻫﻡ ﻟﺼﺎﻟﺢ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺃﺴﺭﻫﻡ‪.‬‬
‫ﻋﺩﻡ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﺔ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺃﺒﻌﺎﺩ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﻭﻤﺘﻐﻴـﺭﻱ‬ ‫‪-‬‬
‫ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻭﺍﻟﻌﻤﺭ ﻟﺩﻯ ﺍﻷﻁﻔﺎل ﺍﻟﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺀ‪.‬‬
‫ﺩﺭﺍﺴﺔ ﻴﺎﺴﻴﻥ ﻭﺍﻟﻤﻭﺴﻭﻱ ) ‪: ( 2000‬‬
‫ﺇﺴﺎﺀﺓ ﻤﻌﺎﻤﻠﺔ ﻁﻔل ﻤﺎ ﻗﺒل ﺍﻟﻤﺩﺭﺴﺔ ﻭﺨﺼﺎﺌﺼﻪ ﺍﻟﻨﻔﺴﻴﺔ ‪.‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓـﺔ ﺍﻷﺴـﺎﻟﻴﺏ ﺍﻟـﺸﺎﺌﻌﺔ ﻹﺴـﺎﺀﺓ ﻤﻌﺎﻤﻠـﺔ ﻁﻔـل ﻤـﺎ ﻗﺒـل‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺒﺎﻟـﺴﻤﺎﺕ ﻭﺍﻟﺨـﺼﺎﺌﺹ ﺍﻟﻨﻔـﺴﻴﺔ ﻓـﻲ ﺍﻟﻤﺠﺘﻤـﻊ ﺍﻟﻤـﺼﺭﻱ ﻭﺍﻟﻜـﻭﻴﺘﻲ‬
‫ﻭﺫﻟﻙ ﻤﻥ ﻭﺠﻬﺔ ﻨﻅﺭ ﺍﻷﻡ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺒﻠﻎ ﻋﺩﺩ ﺍﻷﻤﻬﺎﺕ ﺍﻟﻤﺼﺭﻴﺎﺕ )‪ ( 150‬ﺃﻤﺎﹰ ﻟﺘﻤﺜﻴل ﺜﻘﺎﻓﺘﻴﻥ ﻓﺭﻋﻴﺘﻴﻥ ﻤﺨﺘﻠﻔﺘـﻴﻥ ﻭ )‪( 82‬‬
‫ﺃﻤﺎﹰ ﺘﻡ ﺴﺤﺒﻬﺎ ﻋﺸﻭﺍﺌﻴﺎﹰ ﻟﺘﻤﺜل ﺍﻟﻤﻨﺎﻁﻕ ﺍﻟﺨﻤﺱ ﻓﻲ ﺍﻟﻜﻭﻴﺕ ‪ .‬ﻤﻊ ﺘﻤﺘﻊ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺘﻴﻥ ﺒﺸﻲﺀ ﻤـﻥ‬
‫ﺍﻟﺘﺒﺎﻴﻥ ﻓﻲ ﺍﻟﻌﻤﺭ ﻭﺍﻟﺘﻌﻠﻴﻡ ﻭﻏﻴﺭﻩ ‪.‬‬

‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺜﺎﻥ ﺒﺈﻋﺩﺍﺩ ﺍﺨﺘﺒﺎﺭ ﺇﺴﺎﺀﺓ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻁﻔل ﺜﻡ ﺘﻡ ﺍﺴـﺘﺨﺭﺍﺝ ﺍﻟﻨﺘـﺎﺌﺞ ﻭﺍﻷﺴـﺎﻟﻴﺏ‬
‫ﺍﻹﺤﺼﺎﺌﻴﺔ ﺍﻟﺒﺭﺍﻤﺘﺭﻴﺔ ﻭﺍﻟﻼﺒﺭﺍﻤﺘﺭﻴﺔ ‪.‬‬

‫ﻭﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺇﻟﻰ ‪- :‬‬

‫‪ -‬ﺃﻥ ﻤﻅﺎﻫﺭ ﻭﺼﻭﺭ ﺇﺴﺎﺀﺓ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻁﻔل ﻜﻤﺎ ﻋﺒﺭﺕ ﻋﻨﻬﺎ ﺃﻤﻬﺎﺕ ﺃﻁﻔﺎل ﺍﻟﺜﻘﺎﻓـﺔ ﺍﻟﻤﺤﺎﻓﻅـﺔ‬
‫ﻴﻐﻠﺏ ﻋﻠﻴﻬﺎ ﺃﺸﻜﺎل ﺍﻹﺴﺎﺀﺓ ﺍﻟﻌﺩﺍﺌﻴﺔ ) ﺍﻟﺘﺄﻨﻴﺏ ‪ -‬ﺍﻟﺼﺭﺍﺥ ‪ -‬ﺍﻟﺴﺨﺭﻴﺔ‪ -‬ﺍﻟﺘﻬﺩﻴﺩ … ( ﺒﻴﻨﻤـﺎ‬
‫ﻟﻡ ﺘﺤﻅ ﺼﻭﺭﺓ ﺍﻹﺴﺎﺀﺓ ﺒﺎﻹﻫﻤﺎل ﻭﺍﻟﺭﻓﺽ ﺇﻻ ﺒﻤﻌﺎﻤل ﺸﻴﻭﻉ ﺃﻗل ) ﺘﻔﻀﻴل ﺍﻷﺨﻭﺓ ‪ -‬ﺭﻓﺽ‬
‫ﺍﻟﻁﻠﺒﺎﺕ ‪ -‬ﻋﺩﻡ ﺍﻻﻫﺘﻤﺎﻡ … (‬

‫‪ -‬ﻭﻋﻠﻰ ﺍﻟﻌﻜﺱ ﺘﺒﻴﻥ ﺃﻥ ﺼﻭﺭﺓ ﺇﺴﺎﺀﺓ ﻤﻌﺎﻤﻠﺔ ﺍﻟﻁﻔل ﻜﻤﺎ ﻋﺒﺭﺕ ﻋﻨﻬﺎ ﺃﻤﻬﺎﺕ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻤﺘﺤﺭﺭﺓ‬
‫ﻴﻐﻠﺏ ﻋﻠﻴﻬﺎ ﺃﺸﻜﺎل ﺇﺴﺎﺀﺓ ﺍﻹﻫﻤﺎل ﻭﺍﻟﺭﻓﺽ ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﺘﺒﻴﻥ ﺃﻥ ﺇﺴﺎﺀﺓ ﺍﻟﻤﻌﺎﻤﻠﺔ ﻤﻭﺠﻭﺩﺓ ﻋﻨﺩ ﺍﻟﻌﻴﻨﺘﻴﻥ ‪ .‬ﻭﺃﻥ ﺍﻷﻤﻬﺎﺕ ﺍﻷﻗل ﺘﻌﻠﻴﻤﺎﹰ ﻫـﻥ ﺃﻜﺜـﺭ‬
‫ﺇﺴﺎﺀﺓ ﻓﻲ ﻤﻌﺎﻤﻠﺔ ﺍﻷﻁﻔﺎل ‪.‬‬

‫‪ -‬ﺃﻥ ﺇﺴﺎﺀﺓ ﺍﻟﻤﻌﺎﻤﻠﺔ ﺘﺅﺜﺭ ﺴﻠﺒﺎﹰ ﻋﻠﻰ ﻨﻔﺴﻴﺔ ﺍﻟﻁﻔل ﻭﺃﺩﺍﺀﻩ ﻤﻤﺎ ﻴﺸﻜل ﻋﺎﻤﻼﹰ ﻤﻥ ﻋﻭﺍﻤل ﺍﻟﻘﻠـﻕ‬
‫ﻭﺍﻻﻀﻁﺭﺍﺏ ﻭﺍﻟﺘﻭﺘﺭ ﺍﻟﺫﻱ ﻗﺩ ﻴﺅﺩﻱ ﺇﻟﻰ ﺍﻟﻔﺸل ‪.‬‬

‫ﺘﻌﻘﻴﺏ ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ‪:‬‬

‫ﻤﻥ ﺨﻼل ﻋﺭﺽ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺍﻟﺨﺎﺼﺔ ﺒﺄﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﻭﺍﻟﺘﻨـﺸﺌﺔ ‪ ،‬ﻭﻋﻼﻗﺘﻬـﺎ‬
‫ﺒﺒﻌﺽ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﺍﻟﻁﺒﻴﻌﻴـﺔ ‪ ،‬ﺃﻭ ﺍﻟﻭﺍﻟﺩﻴـﺔ ﺍﻟﺒﺩﻴﻠـﺔ ‪ ،‬ﺃﻭ‬
‫ﺃﺴﺎﻟﻴﺏ ﺍﻟﺘﻨﺸﺌﺔ ﻓﻘﺩ ﺘﺒﻴﻥ ﺍﻟﺘﺎﻟﻲ ‪:‬‬

‫ﺃ‪ -‬ﻤﻥ ﺤﻴﺙ ﺍﻷﻫﺩﺍﻑ ‪:‬‬

‫ﻤﺠﻤـل ﺍﻟﺩﺭﺍﺴـﺎﺕ ﺍﻟﺴﺎﺒﻘـﺔ ﻜـﺎﻥ ﻫﺩﻓﻬﺎ ﺍﻟﺘﻌـﺭﻑ ﺇﻟﻰ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻟﺘﻨـﺸﺌﺔ ‪،‬‬
‫ﻭﺃﺜـﺭﻫﺎ ﻋﻠـﻰ ﺍﻷﻁﻔﺎل ﻤـﻥ ﺤﻴـﺙ ﺍﻟﺘﻭﺍﻓـﻕ ﻭﺍﻟﺘﻜﻴـﻑ ﺃﻭ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﺃﻭ ﺍﻟﺘﺤﺼﻴـل‬
‫ﺍﻟﺩﺭﺍﺴـﻲ ‪ ،‬ﺃﻭ ﺴﻠﻭﻜﻴـﺎﺕ ﺍﻷﻁﻔـﺎل‪.‬‬

‫ﻓﺩﺭﺍﺴــﺔ ﺩﺍﻨﻴــﺎل ) ‪ ، ( 1993‬ﻭﺩﺭﺍﺴــﺔ ﺩﺍﻭﻭﺩ ﻭﻴﺤﻴــﻰ ) ‪ ، ( 1998‬ﻭﺩﺭﺍﺴــﺔ‬

‫ﺍﻟﺸﺭﻴﻑ ) ‪ ، (1998‬ﺘﻨﺎﻭﻟﺕ ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﻭﺃﺜـﺭﻩ ﻋﻠـﻰ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ ﺃﻭ ﺍﻟﺘﻜﻴـﻑ‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﻟﺩﻯ ﺍﻷﻁﻔﺎل ‪ .‬ﺃﻤﺎ ﺒﺎﻗﻲ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﻓﺘﻨﺎﻭﻟـﺕ ﺃﺴـﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﻭﺍﻟﺘﻨـﺸﺌﺔ ﻭﺃﺜﺭﻫـﺎ ﻋﻠـﻰ‬
‫ﻨﻔﺴﻴﺎﺘﻬﻡ ‪ ،‬ﺃﻭ ﺃﺩﺍﺌﻬﻡ ﺃﻭ ﻤﻔﻬﻭﻤﻬﻡ ﻟﺫﻭﺍﺘﻬﻡ ﺃﻭ ﺘﺤﺼﻴﻠﻬﻡ ﺍﻟﺩﺭﺍﺴﻲ ﺃﻭ ﻤﺎ ﺸﺎﺒﻪ ﺫﻟﻙ‪.‬‬

‫ﺏ‪ -‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻴﻨﺔ ‪:‬‬

‫ﻜﺎﻥ ﻤﻌﻅﻡ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺎﺕ ﻤﻥ ﺍﻷﻁﻔﺎل ) ﺍﻟﻁﻔﻭﻟـﺔ ﺍﻟﻤﺘﻭﺴـﻁﺔ ﻭﺍﻟﻤﺘـﺄﺨﺭﺓ ( ﻤـﺎ ﻋـﺩﺍ‬
‫ﺩﺭﺍﺴﺔ ﺯﻫﺭﺍﻥ ) ‪ (1994‬ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺤﺩﻴﺜﻲ ﺍﻟﻌﻬﺩ ﺒﺎﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺘﺄﺨﺭﺓ ‪.‬‬

‫ـﺭﺓ ﻭﻓﻘ ـﺎﹰ‬

‫ـﺔ ﺍﻟﻤﺒﻜـ‬
‫ـﺕ ﺍﻟﻁﻔﻭﻟـ‬
‫ـﻲ ﺘﻨﺎﻭﻟـ‬
‫ـﻭﻱ ) ‪ (2000‬ﺍﻟﺘـ‬
‫ـﻴﻥ ﻭﺍﻟﻤﻭﺴـ‬
‫ـﺔ ﻴﺎﺴـ‬
‫ﻭﺩﺭﺍﺴـ‬
‫ﻻﺴﺘﺠﺎﺒﺔ ﺃﻤﻬﺎﺘﻬﻡ ﻋﻠﻰ ﺍﻻﺨﺘﺒﺎﺭ ﺍﻟﻤﻌﺩﺓ ﻟﺫﻟﻙ ‪.‬‬

‫ﺝ ‪ -‬ﻤﻥ ﺤﻴﺙ ﺍﻷﺩﻭﺍﺕ ‪:‬‬

‫ﺍﺨﺘﻠﻔﺕ ﺃﺩﻭﺍﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻓﻲ ﺒﻌﺽ ﻤﺘﻐﻴﺭﺍﺘﻬﺎ ﻭﺍﺘﻔﻘﺕ ﻓﻲ ﺍﻟﺒﻌﺽ ﻭﻟﻜﻨﻬﺎ ﺠﻤﻴﻌﺎﹰ‬
‫ﺍﺴﺘﺨﺩﻤﺕ ﺍﻻﺴﺘﺒﺎﻨﺎﺕ ﺍﻟﻤﻌﺩﺓ ﻟﻠﻤﺘﻐﻴﺭﺍﺕ ﻤﺜل ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻜﻴﻑ ﻭﺍﺨﺘﺒﺎﺭ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ‪.‬‬
‫ﻭﺒﻌﻀﻬﺎ ﺍﺴﺘﺨﺩﻡ ﺍﺨﺘﺒﺎﺭ ﺃﺴﻠﻭﺏ ﺍﻟﺭﻋﺎﻴﺔ ﺴﻭﺍﺀ ﺍﻟﺫﻱ ﻁﺒﻕ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﺃﻭ ﻋﻠﻰ ﺃﻤﻬﺎﺘﻬﻡ ‪.‬‬

‫ﺩ‪ -‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻨﺘﺎﺌﺞ ‪:‬‬

‫ﺍﺘﻔﻘﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻓـﻲ ﺃﻥ ﺃﺴـﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﻭﺍﻟﺘﻨـﺸﺌﺔ ﻟﻬـﺎ ﺁﺜﺎﺭﻫـﺎ ﻋﻠـﻰ‬
‫ﺍﻷﻁﻔﺎل ‪ ،‬ﻓﻜﻠﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺘﻨﺸﺌﺔ ﻭﺍﻟﺭﻋﺎﻴـﺔ ﻤﺒﻨﻴـﺔ ﻋﻠـﻰ ﺍﻟﺤـﺏ ﻭﺍﻟﺘﻘﺒـل ﻭﺍﻹﻴﺠﺎﺒﻴـﺔ ‪ ،‬ﻜﻠﻤـﺎ‬
‫ﻜﺎﻨﺕ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺇﻴﺠﺎﺒﻴﺔ ﻭﺍﻟﻌﻜﺱ ﺼﺤﻴﺢ ‪ .‬ﻜﻤﺎ ﺘﺒـﻴﻥ ﺃﻥ ﺃﻁﻔـﺎل ﺍﻟﻤﺅﺴـﺴﺎﺕ ﺃﻗـل ﺘﻭﺍﻓﻘـﺎﹰ‬
‫ﻭﺘﻜﻴﻔﺎﹰ ﻤﻥ ﻏﻴﺭﻫﻡ ﻭﻴﺘﺒﻨﻭﻥ ﺍﺘﺠﺎﻫﺎﺕ ﺴﻠﺒﻴﺔ ﻋﻥ ﺫﻭﺍﺘﻬـﻡ ﻜﻤـﺎ ﺃﻥ ﺘﺤـﺼﻴﻠﻬﻡ ﺍﻟﺩﺭﺍﺴـﻲ ﺃﻗـل‬
‫ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪.‬‬

‫ﻜﻤﺎ ﺘﺒﻴﻥ ﻤـﻥ ﺩﺭﺍﺴـﺔ ﺍﻟـﺸﺭﻴﻑ ) ‪ (1998‬ﻋـﺩﻡ ﻭﺠـﻭﺩ ﻋﻼﻗـﺔ ﺍﺭﺘﺒﺎﻁﻴـﺔ ﺒـﻴﻥ‬
‫ﺃﺴﺎﻟﻴﺏ ﺭﻋﺎﻴﺔ ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠﺔ ﻭﺒﻴﻥ ﺘﻭﺍﻓﻕ ﺍﻷﻁﻔﺎل ‪ .‬ﻭﻗـﺩ ﻋـﺯﻯ ﺍﻟﺒﺎﺤـﺙ ﻨﺘﻴﺠﺘـﻪ ﻫـﺫﻩ ﺇﻟـﻰ‬
‫ﺍﻹﻤﻜﺎﻨﺎﺕ ﺍﻟﻤﺘﻭﺍﻓﺭﺓ ﻓﻲ ﻗﺭﻯ ﺍﻷﻁﻔﺎل ﺍﻟﺘﻲ ﺘﻌﻤل ﺒﻬـﺎ ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠـﺔ ﻤـﻊ ﺍﻷﻁﻔـﺎل‪ ،‬ﺤﻴـﺙ ﺃﻥ‬
‫ﺍﻹﻤﻜﺎﻨﺎﺕ ﺠﻴﺩﺓ ﻭﻤﺘﻭﺍﻓﺭﺓ ﻭﺘﺤﻘﻕ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻜﺭﻴﻤﺔ ﻟﻸﻁﻔـﺎل ﻭﻜﻤـﺎ ﺃﻥ ﺍﻷﻤﻬـﺎﺕ ﻋﻠـﻰ ﻗـﺩﺭ‬
‫ﻤﻨﺎﺴﺏ ﻤﻥ ﺍﻟﺘﺄﻫﻴل ﻭﺒﺎﻟﺘﺎﻟﻲ ﻴﺘﺤﻘﻕ ﺍﻟﺘﻭﺍﻓﻕ ﻋﻨﺩ ﺍﻷﻴﺘـﺎﻡ ﺍﻟـﺫﻴﻥ ﻴﻌﻴـﺸﻭﻥ ﻓـﻲ ﻫـﺫﻩ ﺍﻟﻘـﺭﻯ‬
‫ﻤﻊ ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠﺔ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺜﺎﻨﻴﺎﹰ ‪ -‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻭ ﺍﻟﺘﻜﻴﻑ ‪:‬‬

‫ﺩﺭﺍﺴﺔ ﺍﻟﻜﺒﻴﺴﻲ ) ‪: ( 1988‬‬
‫ﻗﻴﺎﺱ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﺍﻷﺤﺩﺍﺙ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﻤﻌﺎﻤﻠﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺒﻨﺎﺀ ﻤﻘﻴﺎﺱ ﻟﻠﺘﻜﻴﻑ ﺍﻟﺸﺨـﺼﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ﻟﻠﻔﺘﻴـﺎﻥ ﺍﻷﺴـﻭﻴﺎﺀ‬
‫ﻭﺍﻟﺠﺎﻨﺤﻴﻥ ﻭﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺃﺴﺎﻟﻴﺏ ﺍﻟﻤﻌﺎﻤﻠﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻌﺭﺽ ﻟﻬﺎ ﺍﻟﻔﺘﻴﺎﻥ ﺍﻷﺤﺩﺍﺙ ﺍﻟﺠـﺎﻨﺤﻭﻥ‬
‫ﻭﺍﻷﺴﻭﻴﺎﺀ ‪ .‬ﺜﻡ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻌﻼﻗﺔ ﺒـﻴﻥ ﺃﺴـﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﻭﺍﻟﺩﻴـﺔ ﻭﺍﻟﺘﻜﻴـﻑ ﺍﻟﺸﺨـﺼﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟـﺩﻯ ﺍﻷﺤـﺩﺍﺙ ﺍﻟﺠﺎﻨﺤﻴﻥ ‪ .‬ﺒﻠﻐـﺕ ﻋﻴﻨـﺔ ﺍﻟﺩﺭﺍﺴـﺔ ) ‪ ( 400‬ﻁﺎﻟـﺏ ﻤــﻥ‬
‫ﺍﻟﻌﺭﺍﻕ ﻤﻨﻬﻡ ) ‪ ( 200‬ﺃﺤـﺩﺍﺙ ﺃﺴﻭﻴﺎﺀ ‪ ،‬ﻤﻨﻬﻡ ) ‪ (200‬ﺃﺤﺩﺍﺙ ﺠﺎﻨﺤﻴﻥ ﻭﺒﻌﺩ ﺘﻁﺒﻴـﻕ ﺍﺨﺘﺒـﺎﺭ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﻤﻥ ﺇﻋﺩﺍﺩ ﻭﺘﻘﻨﻴﻥ ﺍﻟﺒﺎﺤﺙ ﺃﻅﻬﺭﺕ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺃﻥ ﺍﻷﺤﺩﺍﺙ ﺍﻟﺠﺎﻨﺤﻴﻥ ﻴﺘﺼﻔﻭﻥ ﺒﺴﻭﺀ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬ ‫‪-‬‬

‫ﺃﻥ ﺍﻷﺤﺩﺍﺙ ﺍﻟﺠﺎﻨﺤﻴﻥ ﻴﺘﻌﺭﻀﻭﻥ ﻷﺴﻠﻭﺏ ﻤﻌﺎﻤﻠﺔ ﺘﺴﻠﻁﻲ ﻗﺎﺴﻲ ﻓﻲ ﺤﻴﻥ ﻟﻡ ﻴﺘﻌﺭﺽ ﻭﺍﺤـﺩ‬ ‫‪-‬‬

‫ﻤﻨﻬﻡ ﻷﺴﻠﻭﺏ ﺭﻋﺎﻴﺔ ﺯﺍﺌﺩﺓ ‪.‬‬

‫ﺃﻥ ﺍﻷﺴﻠﻭﺏ ﺍﻟﺘﺴﻠﻁﻲ ﻭﺃﺴﻠﻭﺏ ﺍﻹﻫﻤﺎل ﻴﺘﻌﺭﺽ ﻟﻬـﺎ ﺍﻟﺠـﺎﻨﺤﻭﻥ ﺒـﺸﻜل ﺃﻜﺒـﺭ ﻤـﻥ‬
‫ﺍﻷﺴﺎﻟﻴﺏ ﺍﻷﺨﺭﻯ ﻭﻫﺫﺍ ﻤﺎ ﺃﻜﺩﺘﻪ ﺩﺭﺍﺴﺎﺕ ﻤﺸﺎﺒﻬﺔ ﻤﻤﺎ ﻴﺅﺩﻱ ﺇﻟﻰ ﺴﻭﺀ ﺍﻟﺘﻜﻴﻑ ‪.‬‬

‫ﺃﻥ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴـﺔ ﺴـﺎﻟﺒﺔ ﺒـﻴﻥ ﺍﻟﺘﻜﻴـﻑ ﺍﻟﺸﺨـﺼﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ﻭﺒـﻴﻥ‬
‫ﺃﺴﻠﻭﺏ ﺍﻹﻫﻤﺎل ﻓﻲ ﺍﻟﻤﻌﺎﻤﻠﺔ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺍﻟﺴﻭﺩﺍﻨﻲ )‪: ( 1990‬‬

‫ﻗﻴﺎﺱ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻨﻔﺴﻲ ﻷﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻤﺘﻭﺴﻁﺔ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴـﺔ ﺇﻟـﻰ ﺒﻨـﺎﺀ ﻤﻘﻴـﺎﺱ ﻟﻠﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ‪ ،‬ﻭﺒﺎﻟﺘـﺎﻟﻲ‬

‫ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻷﺒﻨـﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ ﻓـﻲ ﺍﻟﻌـﺭﺍﻕ ‪ .‬ﻭﺍﻟﺘﻌـﺭﻑ ﺇﻟـﻰ‬
‫ﺍﻟﻔﺭﻭﻕ ﺒﻴـﻥ ﺃﺒﻨــﺎﺀ ﺍﻟـﺸﻬـﺩﺍﺀ ﻭﺃﻗـﺭﺍﻨﻬﻡ ﺍﻵﺨــﺭﻴﻥ ﻓـﻲ ﺍﻟﻤــﺭﺤﻠﺔ ﺍﻟـﺩﺭﺍﺴﻴــﺔ‬
‫ﺍﻟﻤﺘـﻭﺴﻁـﺔ ﻭﻤﺘﻐﻴﺭﺍﺕ ﺃﺨﺭﻯ ‪.‬‬

‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 536‬ﻁﺎﻟﺒﺎﹰ ﻭﻁﺎﻟﺒـﺔﹰ ‪ ،‬ﺘـﻡ ﺍﺨﺘﻴـﺎﺭﻫﻡ ﻤـﻥ ﻋـﺩﺓ ﻤـﺩﺍﺭﺱ‬
‫ﻤﺘﻭﺴﻁﺔ ﺒﺄﺴﻠﻭﺏ ﻁﺒﻘﻲ ﻋﺸﻭﺍﺌﻲ ﻤﻥ ﻋﺩﺓ ﻤﺩﻥ ﻤﻥ ﺍﻟﻌﺭﺍﻕ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﻭﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬

‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ‪ ،‬ﻭﺃﻗﺭﺍﻨﻬﻡ ﻓﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ .‬ﺇﺫ ﺃﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻴﺘﻤﺘﻌﻭﻥ ﺒﺘﻭﺍﻓﻕ ﻨﻔﺴﻲ ﻭﺍﺠﺘﻤﺎﻋﻲ ﻋﺎلٍ ‪ ،‬ﺒﺴﺒﺏ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ ‪ ،‬ﺍﻟﺫﻱ ﻴﺘﻠﻘﻭﻨﻪ ﻭﻟﻤﻜﺎﻨﺔ ﺃﺒﺎﺌﻬﻡ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺒﻌﺩ ﺍﺴﺘﺸﻬﺎﺩﻫﻡ ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﻻ ﻴﻭﺠﺩ ﻓﺭﻭﻕ ﺒﺒﻴﻥ ﻜل ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﻋﺘﻠﻡ ) ‪: (1992‬‬

‫ﺩﺭﺍﺴﺔ ﺃﺜﺭ ﺒﻌﺽ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻷﺴﺭﻴﺔ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﻸﻁﻔﺎل‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺃﺜﺭ ﺘﻔﺎﻋل ﺒﻌﺽ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻷﺴﺭﻴﺔ ﺍﻟﺘﻲ ﻴﻤﻜـﻥ ﺃﻥ‬
‫ﻴﻜﻭﻥ ﻟﻬﺎ ﺃﺜﺭ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻁﻔل ‪ .‬ﻭﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ (350‬ﻁﻔـﻼﹰ ﻭﻁﻔﻠـﺔ ﻤـﻥ‬
‫ﺍﻟﻤﻘﻴﺩﻴﻥ ﻓﻲ ﺍﻟﺼﻑ ﺍﻟﺨﺎﻤﺱ ﻤﻥ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻻﺒﺘﺩﺍﺌﻴﺔ ﻓﻲ ﻁﻨﻁﺎ ﻓﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺩﺭﺍﺴـﻲ ) ‪( 91-90‬‬
‫ﻭﺘﺘﺭﺍﻭﺡ ﺃﻋﻤﺎﺭﻫﻡ ﻤﺎ ﺒﻴﻥ ﺍﻟﻌﺎﺸﺭﺓ ﻭﺍﻟﺤﺎﺩﻴﺔ ﻋﺸﺭ ‪.‬‬

‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫‪ -‬ﻭﺠﻭﺩ ﺍﺭﺘﺒﺎﻁﺎﺕ ﻤﻭﺠﺒﺔ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻟﻠﻁﻔـل ﻭﺒـﻴﻥ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺯﻭﺍﺠﻲ ﻟﻸﺏ ﻭﺍﻷﻡ‪.‬‬

‫‪ -‬ﻭﺠـﻭﺩ ﻋـﻼﻗﺔ ﺩﺍﻟـﺔ ﻤﻭﺠﺒـﺔ ﺒﻴـﻥ ﻤﺘﻐـﻴﺭ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨـﻔـﺴﻲ ﻟﻠﻁﻔــل ﻭﻗﻴﻤــﺔ‬
‫ﺍﻟﻁﻔل ﻟـﺩﻯ ﺍﻷﺏ ﻭﺍﻷﻡ ﻤﻌـﺎﹰ ‪.‬‬

‫‪ -‬ﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﻋﻠﻰ ﺃﻥ ﻤﺘﻭﺴﻁ ﺩﺭﺠﺎﺕ ﺘﻭﺍﻓﻕ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻨﺘﻤﻭﻥ ﺇﻟﻰ ﺃﺴﺭ ﻤﺘﻭﺴﻁﺔ ﺍﻟﺤﺠﻡ‬
‫ﺃﻋﻠﻰ ﻤﻥ ﻤﺘﻭﺴﻁ ﺩﺭﺠﺎﺕ ﺘﻭﺍﻓﻕ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻨﺘﻤﻭﻥ ﺇﻟﻰ ﻜل ﻤﻥ ﺍﻷﺴﺭﺓ ﺼﻐﻴﺭﺓ ﺍﻟﺤﺠـﻡ‬
‫ﻭﺍﻷﺴﺭﺓ ﻜﺒﻴﺭﺓ ﺍﻟﺤﺠﻡ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﻋﻠﻰ ﻋﺩﻡ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺘﻭﺍﻓﻕ ﺍﻟﻁﻔل ﻭﺒﻴﻥ ﻤﺘﻐﻴﺭﺍﺕ ﻤﺘﻌـﺩﺩﺓ‬
‫ﻤﻨﻬﺎ ﻋﻤﺭ ﺍﻟﻁﻔل – ﺘﺭﺘﻴﺒﻪ– ﺠﻨﺴﻪ ‪.‬‬

‫‪ -‬ﺩﻟﺕ ﺃﻴﻀـﺎﹰ ﻋﻠــﻰ ﻭﺠــﻭﺩ ﻋﻼﻗـﺔ ﺩﺍﻟـﺔ ﻤﻭﺠﺒـﺔ ﺒـﻴﻥ ﺘﻭﺍﻓـﻕ ﺍﻟﻁﻔـل ﻭﺒﻌـﺽ‬
‫ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﻤﻨﻬــﺎ)ﺍﻟﻤـﺴﺘﻭﻯ ﺍﻻﺠﺘﻤـﺎﻋﻲ ﺍﻻﻗﺘـﺼﺎﺩﻱ – ﺍﻟﺜﻘـﺎﻓﻲ ( ﻟـﺼﺎﻟﺢ ﺍﻷﺴـﺭ‬
‫ﺍﻷﻋﻠﻰ ﻓﻲ ﻫﺫﻩ ﺍﻟﻨﻭﺍﺤﻲ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﻫﻭﺍﺵ ) ‪: ( 1994‬‬

‫ﻓﺎﻋﻠﻴﺔ ﺒﺭﻨﺎﻤﺞ ﺍﻟﺭﻋﺎﻴﺔ ﻓﻲ ﻗﺭﻴـﺔ ﺍﻷﻁﻔـﺎل ﻓـﻲ ﺍﻷﺭﺩﻥ ﻓـﻲ ﺍﻟﺘﻜﻴـﻑ ﺍﻟﺸﺨـﺼﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻸﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﻓﺎﻋﻠﻴﺔ ﺒﺭﻨﺎﻤﺞ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﻁﺒﻕ ﻓﻲ ﻗﺭﻴﺔ ﺍﻷﻁﻔﺎل ﻓـﻲ‬
‫ﻋﻤﺎﻥ ﻓﻲ ﺍﻷﺭﺩﻥ ﻓﻲ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻷﻁﻔﺎل ﺍﻟﻘﺭﻴﺔ ﺍﻟﻤﻠﺘﺤﻘﻴﻥ ﺒﻬﺎ ‪.‬‬

‫ﺸﻤـﻠﺕ ﻋﻴـﻨﺔ ﺍﻟـﺩﺭﺍﺴﺔ) ‪ (222‬ﻁﻔﻼﹰ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨـﺎﺙ ‪ ،‬ﺘﺭﺍﻭﺤـﺕ ﺃﻋﻤـﺎﺭﻫﻡ‬

‫ﺒﻴﻥ)‪ (12-7‬ﺴﻨﺔ ﻤﻭﺯﻋﻴﻥ ﻋﻠﻰ ﺜﻼﺙ ﻓﺌﺎﺕ ﻫﻲ ‪ :‬ﺃﻁﻔﺎل ﺍﻟﻘﺭﻴﺔ ‪ ،‬ﻭﺃﻁﻔﺎل ﻤﻥ ﻤﺅﺴﺴﺎﺕ ﺍﻷﻴﺘـﺎﻡ‬
‫ﺘﺎﺒﻌﺔ ﻟﻭﺯﺍﺭﺓ ﺍﻟﺘﻨﻤﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻭﺍﻷﻁﻔﺎل ﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ ﻤﻥ ﺍﻟﻤﻠﺘﺤﻘﻴﻥ ﺒﻤﺩﺍﺭﺱ ﺘﻘﻊ ﻓﻲ ﺍﻟﻤﻨﻁﻘﺔ‬
‫ﻨﻔﺴﻬﺎ ﺍﻟﺘﻲ ﺘﻘﻊ ﻓﻴﻬﺎ ﺍﻟﻘﺭﻴﺔ ﻭﻴﺭﺘﺎﺩﻫﺎ ﺍﻷﻁﻔﺎل ‪.‬‬

‫ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﺒﺎﺤﺜﺔ ﻋـﺩﺓ ﺃﺴـﺎﻟﻴﺏ ﻓـﻲ ﺠﻤـﻊ ﺍﻟﺒﻴﺎﻨـﺎﺕ ﻭﺍﻟﻤﻌﻠﻭﻤـﺎﺕ ﻭﺍﻟﻤﻘـﺎﺒﻼﺕ‬

‫ﺍﻟﺸﺨﺼﻴﺔ ﻭﺍﻟﻤﻼﺤﻅـﺔ ﺍﻟﻤﺒﺎﺸـﺭﺓ ﻜﻤـﺎ ﺍﺴـﺘﺨﺩﻤﺕ ﺍﺴـﺘﻤﺎﺭﺓ ﻷﺴـﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ ﻟﺘـﺴﺠﻴل‬
‫ﺍﻟﻤﻼﺤﻅﺎﺕ ‪ ،‬ﻜﻤﺎ ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﺒﺎﺤﺜﺔ ﺍﻟﻤـﻨﻬﺞ ﺍﻟﻭﺼـﻔﻲ ﺍﻟﺘﺤﻠﻴﻠـﻲ ﺍﻟﺘـﻲ ﻴـﺘﻡ ﻋـﻥ ﻁﺭﻴﻘـﻪ‬
‫ﻤﻌﺭﻓﺔ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻟﻨﺴﺏ ﺍﻟﻤﺌﻭﻴﺔ ﻭﺍﻟﻁﺭﻕ ﺍﻹﺤﺼﺎﺌﻴﺔ ﺍﻷﺨﺭﻯ ‪.‬‬

‫ﻭﻗﺩ ﺒﻴﻨﺕ ﺍﻟﻨﺘﺎﺌﺞ ﻓﻴﻤﺎ ﻴﺘﻌﻠـﻕ ﺒﺒﺭﻨـﺎﻤﺞ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺘﻁﺒﻴﻘﻴـﺔ ﻭﺍﻟﺒـﺸﺭﻴﺔ ﺃﻥ ﺍﻟﻘﺭﻴـﺔ‬
‫ﻴﺘﻭﻓﺭ ﻓﻴﻬﺎ ﺍﻹﻤﻜﺎﻨﻴﺎﺕ ﻭﺍﻟﻌﻨﺎﺼﺭ ﺍﻷﺴﺎﺴﻴﺔ ﻭﺇﻋﻁﺎﺀ ﺩﻭﺭ ﻟـﻸﻡ ﺍﻟﺒﺩﻴﻠـﺔ ﺍﻟﺘـﻲ ﻴـﺘﻡ ﺍﺨﺘﻴﺎﺭﻫـﺎ‬
‫ﺒﻌﻨﺎﻴﺔ ﻭﻓﻕ ﺸـﺭﻭﻁ ﻤﻌﻴﻨـﺔ‪ .‬ﻭﻓﻴﻤـﺎ ﻴﺘﻌﻠـﻕ ﺒـﺎﻟﻔﺭﻭﻕ ﻓـﻲ ﻤـﺴﺘﻭﻯ ﺍﻟﺘﻜﻴـﻑ ﺍﻟﺸﺨـﺼﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻷﻁﻔﺎل ﺍﻟﻘﺭﻴﺔ ﻤﻘﺎﺭﻨﺔ ﺒﺄﻁﻔﺎل ﻤﺅﺴﺴﺎﺕ ﺍﻷﻴﺘـﺎﻡ ﻭﺍﻷﻁﻔـﺎل ﻏﻴـﺭ ﺍﻷﻴﺘـﺎﻡ ﻓﻘـﺩ‬
‫ﺒﻴﻨـﺕ ﺍﻟﻨﺘﺎﺌـﺞ ﺃﻥ ﺍﻟﻔﺭﻭﻕ ﺠﺎﺀﺕ ﻟﺼﺎﻟﺢ ﺃﻁﻔـﺎل ﺍﻟﻘﺭﻴﺔ‪.‬‬

‫ﻭﻜﺸﻔﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺃﻴﻀﺎﹰ ﺃﻥ ﻋﻨﺎﺼﺭ ﺍﻟﻔﺎﻋﻠﻴـﺔ ‪ ،‬ﺍﻟﺘـﻲ ﺘـﻭﺍﻓﺭﺕ ﻟﻘﺭﻴـﺔ ﺍﻷﻁﻔـﺎل ﻓـﻲ‬
‫ﻋﻤﺎﻥ ﺘﻨﺎﻅﺭ ‪ ،‬ﻭﺘﻀﺎﻫﻲ ﻤﺎ ﻫﻭ ﻤﺘﻭﺍﻓﺭ ﻓﻲ ﻗﺭﻴﺔ ﺃﻁﻔـﺎل ﺃﻭﺭﻭﺒﻴـﺔ ﺘـﻭﺍﻓﺭﺕ ﻟﻬـﺎ ﺇﻤﻜﺎﻨـﺎﺕ‬
‫ﺍﻟﺩﻋﻡ ﺍﻟﻤﺎﻟﻲ ﻭﺍﻟﻤﻌﻨﻭﻱ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺩﺴﻭﻗﻲ ) ‪: ( 1996‬‬

‫ﺍﻟﺤـﺭﻤﺎﻥ ﺍﻷﺒـﻭﻱ ﻭﻋﻼﻗﺘﻪ ﺒﻜـل ﻤـﻥ ﺍﻟﺘﻭﺍﻓــﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﻤﻔﻬــﻭﻡ ﺍﻟـﺫﺍﺕ‬
‫ﻭﺍﻻﻜﺘﺌﺎﺏ ﻟﺩﻯ ﻁﻠﺒﺔ ﺍﻟﺠﺎﻤﻌﺔ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﺍﻟﻔﺭﻭﻕ ﺒـﻴﻥ ﻤﺠﻤﻭﻋـﺔ ﺍﻷﺒﻨـﺎﺀ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻤـﻥ ﺍﻷﺏ‬
‫ﻓﻲ ﻤﺘﻐﻴﺭﺍﺕ ) ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ‪ ،‬ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﻭﺍﻻﻜﺘﺌـﺎﺏ ( ﻜﻤـﺎ ﻫـﺩﻑ ﺍﻟﺒﺤـﺙ ﺇﻟـﻰ‬

‫‪‬‬
‫‪84‬‬
 ‫‪ ‬‬

‫ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻔـﺭﻭﻕ ﺒـﻴﻥ ﺍﻟـﺫﻜﻭﺭ ﻓـﻲ ﻤﺠﻤـﻭﻋﺘﻴﻥ ﺍﻟﺒﺤـﺙ ﻓـﻲ ﻤﺘﻐﻴـﺭﺍﺕ ﺍﻟﺩﺭﺍﺴـﺔ‬
‫ﻭﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻹﻨﺎﺙ ﻓﻲ ﻤﺠﻤﻭﻋﺘﻲ ﺍﻟﺩﺭﺍﺴﺔ ﻓـﻲ ﻤﺘﻐﻴﺭﺍﺘﻬـﺎ ‪ ،‬ﺒﻠﻐـﺕ ﻋﻴﻨـﺔ ﺍﻟﺩﺭﺍﺴـﺔ ‪120‬‬
‫ﻁﺎﻟﺒﺎﹰ ﻭﻁﺎﻟﺒﺔ ‪ ( 60 ) ،‬ﻤﻥ ﺍﻹﻨﺎﺙ ﻤـﻨﻬﻥ ) ‪ ( 30‬ﺒﻨﺘـﺎﹰ ﻷﻤﻬـﺎﺕ ﻤﻁﻠﻘـﺎﺕ ‪ ،‬ﻭ) ‪ ( 30‬ﺒﻨﺘـﺎﹰ‬
‫ﻤﺤﺭﻭﻤﺎﺕ ﻤﻥ ﺍﻷﺏ ﺒﺴﺒﺏ ﺍﻟﻭﻓﺎﺓ ‪ ( 60 ) ،‬ﺫﻜـﺭﺍﹰ ﻤـﻨﻬﻡ ) ‪ ( 30‬ﻤـﻥ ﺃﺒﻨـﺎﺀ ﻤﻁﻠﻘـﺎﺕ ‪) ،‬‬
‫‪ ( 30‬ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ﺒﺴﺒﺏ ﺍﻟﻭﻓـﺎﺓ ‪ ،‬ﻭﺠﻤﻴـﻊ ﺃﻓـﺭﺍﺩ ﺍﻟﻌﻴﻨـﺔ ﻴﻌﻴـﺸﻭﻥ ﻤـﻊ‬
‫ﺃﻤﻬﺎﺘﻬﻡ ‪ ،‬ﻁﺒﻘﺕ ﺍﻟﺒﺎﺤﺜـﺔ ﻤﻘﻴـﺎﺱ ) ﻫﻴـﻭ ‪.‬ﻡ‪ .‬ﺒـل ( ﻟﻠﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ ‪ ،‬ﺇﻋـﺩﺍﺩ ﻋﺜﻤـﺎﻥ‬
‫ﺍﻟﻨﺠﺎﺘﻲ ‪ ،‬ﻭﻤﻘﻴﺎﺱ ) ﺘﻴﻨـﺴﻲ ( ﻟﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ‪ ،‬ﺇﻋـﺩﺍﺩ ﻭﻟـﻴﻡ ﻓﻴـﺘﺱ‪ ،‬ﺘﺭﺠﻤـﺔ ﻭﺘﻘﻨـﻴﻥ‬
‫ﺼﻔﻭﺕ ﻓﺭﺝ ﻭﺴـﻬﻴﺭ ﻜﺎﻤـل ‪ ،‬ﻭﻤﻘﻴـﺎﺱ ﺍﻻﻜﺘﺌـﺎﺏ ‪ ،‬ﺇﻋـﺩﺍﺩ ﻏﺭﻴـﺏ ﻋﺒـﺩ ﺍﻟﻔﺘـﺎﺡ ﻋـﻥ‬
‫ﺍﻟﺼﻭﺭﺓ ﺍﻟﻤﺨﺘﺼﺭﺓ ﻟﻤﻘﻴﺎﺱ ) ﺒﻙ ( ﻟﻼﻜﺘﺌﺎﺏ ‪.‬‬

‫ﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻋﺩﺓ ﺃﻤﻭﺭ ﻤﻨﻬﺎ‪:‬‬

‫‪ −‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﻓـﻲ ﻜـل ﻤـﻥ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻷﺴـﺭﻱ ﻭﺍﻟـﺼﺤﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻜﻠﻲ ﻭﺍﻻﻨﻔﻌﺎﻟﻲ ﺒﻴﻥ ﻤﺠﻤﻭﻋﺔ ﺃﺒﻨـﺎﺀ ﺍﻟﻤﻁﻠﻘـﺎﺕ ﻭﻤﺠﻤﻭﻋـﺔ ﺍﻷﺒﻨـﺎﺀ‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ﻓﻲ ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻜﻠـﻲ ‪ ،‬ﻟـﺼﺎﻟﺢ ﺍﻷﺒﻨـﺎﺀ‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ‪.‬‬

‫‪ −‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺠﻤـﻭﻋﺘﻲ ﺍﻟﺩﺭﺍﺴـﺔ ﻤـﻥ ﺍﻟـﺫﻜﻭﺭ ﻓـﻲ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻷﺴﺭﻱ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺼﺤﻲ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬

‫‪ −‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺠﻤـﻭﻋﺘﻲ ﺍﻹﻨـﺎﺙ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻷﺴـﺭﻱ‬
‫ﻟﺼﺎﻟﺢ ﺍﻟﻤﺤﺭﻭﻤﺎﺕ ﻤﻥ ﺍﻷﺏ‪.‬‬

‫‪ −‬ﻭﺃﺜﺒﺘﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﻓﻲ ﺍﻻﻜﺘﺌﺎﺏ ‪ ،‬ﻟـﺼﺎﻟﺢ ﺒﻨـﺎﺕ ﺍﻟﻤﻁﻠﻘـﺎﺕ ‪ ،‬ﻜﻤـﺎ‬
‫ﺃﺜﺒﺘﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺃﻥ ﺍﻟﺤﺭﻤـﺎﻥ ﺍﻷﺒـﻭﻱ ﻴـﺴﺒﺏ ﺍﻻﻨﻔـﺼﺎل ﺃﻜﺜـﺭ ﺨﻁـﻭﺭﺓ ﺒﺎﻟﻨـﺴﺒﺔ‬
‫ﻟﻺﻨﺎﺙ ﻋﻥ ﺍﻟﺤﺭﻤﺎﻥ ﺍﻟﻤﺘﺄﺨﺭ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﻤﺨﻴﻤﺭ )‪: (1996‬‬

‫ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻁﻠﺒﺔ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﺒﻘﻁﺎﻉ ﻏﺯﺓ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻗﻴﺎﺱ ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻨﺩ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﻗﻁﺎﻉ‬
‫ﻏﺯﺓ ‪ ،‬ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 300‬ﻁﺎﻟﺒﺎﹰ ﻭﻁﺎﻟﺒﺔ ﻤﻨﻬﻡ ) ‪ ( 150‬ﻁﺎﻟﺒـﺎﹰ ﻭﻁﺎﻟﺒـﺔ ﻤـﻥ ﺃﺒﻨـﺎﺀ‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺍﻟﺸﻬﺩﺍﺀ ﻭ ) ‪ ( 150‬ﻁﺎﻟﺒﺎﹰ ﻭﻁﺎﻟﺒﺔ ﻤﻥ ﺃﺒﻨﺎﺀ ﻏﻴﺭ ﺍﻟﺸﻬﺩﺍﺀ ﻤﻥ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺜﺎﻨﻭﻴﺔ ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤـﺙ‬
‫ﺍﺨﺘﺒﺎﺭ ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ‪ ،‬ﻤﻥ ﺇﻋﺩﺍﺩ ﻤﻭﺴﻰ ﺠﺒﺭﻴل ‪ ،‬ﻭﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ ﺇﻋـﺩﺍﺩ ﻤﺤﻤـﻭﺩ‬
‫ﺍﻟﺯﻴﺎﺩﻱ ‪.‬‬

‫ﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻋﺩﺓ ﻨﺘﺎﺌﺞ ﻤﻨﻬﺎ ‪:‬‬

‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻓﻲ ﺘﻘﺩﻴـﺭ ﺍﻟـﺫﺍﺕ ﺒﻴـﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺒـﻴﻥ ﺍﻟﻌـﺎﺩﻴﻴﻥ‬
‫ﻭﺫﻟﻙ ﻴـﺭﺠﻊ ﺇﻟـﻰ ﺍﻟﻌﻁـﻑ ﻭﺍﻟﺤﻨﺎﻥ ﺍﻟـﺫﻱ ﻴﺘﻠﻘﻭﻨﻪ ﻭﺸﻌﻭﺭﻫﻡ ﺒـﺎﻟﻔﺨﺭ ﻭﺍﻻﻋﺘــﺯﺍﺯ ‪،‬‬
‫ﻜﻭﻥ ﺁﺒﺎﺅﻫﻡ ﺸﻬﺩﺍﺀ ﺍﻟﻭﻁﻥ ‪.‬‬
‫‪ -‬ﺘﻭﺠـﺩ ﻋﻼﻗـﺔ ﺍﺭﺘﺒﺎﻁﻴـﺔ ﺒﻴـﻥ ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻭﻜل ﻤـﻥ ﺘﻘﺩﻴـﺭ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﺍﻻﺠﺘﻤﺎﻋـﻲ ﻟﻠﻁﻠﺒـﺔ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ‪.‬‬
‫‪ -‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻁﻼﺏ ﻭﺍﻟﻁﺎﻟﺒﺎﺕ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﻫـﺫﻩ ﺍﻟﻔـﺭﻭﻕ‬
‫ﻟﺼﺎﻟﺢ ﺍﻟﻁﻼﺏ ‪.‬‬
‫‪ -‬ﻜﻤﺎ ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻁﻼﺏ ﻭﺍﻟﻁﺎﻟﺒﺎﺕ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ‪.‬‬
‫ﺩﺭﺍﺴﺔ ﺍﻟﺼﻐﻴﺭ )‪: (1998‬‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴـﻲ ﻓـﻲ ﻤﺭﺤﻠـﺔ‬
‫ﺍﻷﺴﺎﺱ ﺒﻭﻻﻴﺔ ﺍﻟﺨﺭﻁﻭﻡ‬
‫ﻫﺩﻑ ﺍﻟﺒﺤﺙ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻷﻭﻀﺎﻉ ﺍﻟﻨﻔﺴﻴﺔ ﻷﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻨﻌﻜﺎﺴﺎﺕ ﻗﻴﻡ ﻭﻤﻌﺎﻨﻲ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺘﻭﺍﻓﻘﻬﻡ ﻤﻊ ﻤﺤﻴﻁﻬﻡ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺘﺄﺜﻴﺭ ﺫﻟﻙ ﻋﻠﻰ ﺘﺤﺼﻴﻠﻬﻡ ﺍﻟﺩﺭﺍﺴـﻲ ‪ .‬ﺘﻜﻭﻨـﺕ‬
‫ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ ( 60‬ﺘﻠﻤﻴﺫﺍﹰ ﻭﺘﻠﻤﻴﺫﺓ ﻴﺩﺭﺴﻭﻥ ﺒﺎﻟﺼﻔﻭﻑ ﺍﻟﺴﺎﺩﺱ ‪ ،‬ﺍﻟـﺴﺎﺒﻊ ‪ ،‬ﺍﻟﺜـﺎﻤﻥ ﻓـﻲ‬
‫ﺍﻟﻤﺭﺤﻠﺔ ﺍﻷﺴﺎﺴﻲ ﻤﻨﻬﻡ ) ‪ ( 30‬ﺃﺒﻨﺎﺀ ﺸﻬﺩﺍﺀ ﻭ ) ‪ ( 30‬ﻤﻥ ﺃﺒﻨﺎﺀ ﻏﻴﺭ ﺍﻟﺸﻬﺩﺍﺀ ‪.‬‬
‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺇﻋﺩﺍﺩ ﺍﻟﺒﺎﺤﺙ ‪ ،‬ﻭﺃﺨﺫﺕ ﺩﺭﺠﺎﺕ ﺍﻟﻁﻼﺏ ﺍﻟﺘﺤﺼﻴﻠﻴﺔ ﻤﻥ‬
‫ﺴﺠﻼﺕ ﺍﻤﺘﺤﺎﻨﺎﺘﻬﻡ ﻨﻬﺎﻴﺔ ﺍﻟﻌﺎﻡ ‪.‬‬
‫‪ -‬ﻭﺃﺴﻔﺭﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺒﺤﺙ ﻋﻥ ﻋﺩﻡ ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺩﺍﻟﺔ ﻤﻭﺠﺒﺔ ﺒـﻴﻥ ﺍﻟﺘﻼﻤﻴـﺫ ﺃﺒﻨـﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ‬
‫ﻭﺍﻟﺘﻼﻤﻴﺫ ﺃﺒﻨﺎﺀ ﻏﻴﺭ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﺩﺭﺠﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬
‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﺍﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺎﺕ ﺍﻟﺘﻼﻤﻴﺫ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺒﻴﻥ ﺩﺭﺠﺎﺘﻬﻡ‬
‫ﻓﻲ ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ‪.‬‬
‫‪ -‬ﻋـﺩﻡ ﻭﺠـﻭﺩ ﻓـﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺒﻴـﻥ ﺍﻟﺫﻜـﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻤـﻥ ﺍﻟﺘﻼﻤﻴﺫ ﺃﺒﻨﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ‬
‫ﻓﻲ ﺩﺭﺠﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬
‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﻤﻭﺠﺒﺔ ﻓﻲ ﺩﺭﺠﺎﺕ ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﺒﻴﻥ ﺍﻟﺘﻼﻤﻴﺫ ﺃﺒﻨـﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ‬
‫ﻭﺍﻟﺘﻼﻤﻴﺫ ﺃﺒﻨﺎﺀ ﻏﻴﺭ ﺍﻟﺸﻬﺩﺍﺀ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﻤﺤﻤﺩ )‪: (1998‬‬

‫ﻓﻘﺩﺍﻥ ﺍﻷﻡ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻟﻸﺒﻨﺎﺀ‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﺘﻼﻤﻴﺫ ﺍﻟﺫﻴﻥ ﻓﻘﺩﻭﺍ ﺃﻤﻬﺎﺘﻬﻡ ﻭﺍﻟﺘﻼﻤﻴﺫ ﺍﻟﺫﻴﻥ‬
‫ﻟﻡ ﻴﻔﻘﺩﻭﻫﻥ ﻤﻥ ﺤﻴﺙ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻭﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻻﺭﺘﺒﺎﻁﻴـﺔ ﺒـﻴﻥ‬
‫ﺍﻟﺘﺤﺼﻴل ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﻤﺠﺘﻤﻊ ﺍﻟﺩﺭﺍﺴﺔ ‪ ،‬ﻜﻤﺎ ﻫـﺩﻓﺕ ﺍﻟﻜـﺸﻑ ﻋـﻥ‬
‫ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﺍﻟﺘﻼﻤﻴﺫ ﻭﺍﻟﺘﻠﻤﻴﺫﺍﺕ ﺍﻟﺫﻴﻥ ﻓﻘﺩﻭﺍ ﺃﻤﻬﺎﺘﻬﻡ ‪ ،‬ﺘﻜﻭﻨﺕ‬
‫ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ ( 120‬ﺘﻠﻤـﻴﺫﺍﹰ ﻭﺘﻠﻤﻴـﺫﺓ ﻤﻥ ﺍﻟﺼﻑ ﺍﻟﺜﺎﻤﻥ – ﺍﻟﺴﺎﺒﻊ – ﺍﻟﺴﺎﺩﺱ ﺒﺎﻟﻤـﺭﺤﻠﺔ‬
‫ﺍﻷﺴﺎﺴﻴﺔ ﻤﻥ ﻤﺤـﺎﻓﻅﺔ ﺴﻨـﺩﻱ ﻓـﻲ ﺍﻟﺴﻭﺩﺍﻥ ‪ ،‬ﻭﻨﺼﻑ ﺍﻟﻌﻴﻨﺔ ﻤﻤـﻥ ﻓﻘـﺩﻭﺍ ﺃﻤﻬـﺎﺘﻬــﻡ ‪،‬‬
‫ﻭﺍﻟﻨﺼـﻑ ﺍﻵﺨﺭ ﻟﻡ ﻴﻔﻘﺩﻭﺍ ﺃﻤﻬﺎﺘﻬﻡ‪.‬‬
‫ﻭﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﺒﺎﺤﺜﺔ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟـ )ﻫﻴﻭ‪.‬ﻡ‪.‬ﺒـل ( ‪ ،‬ﺘﺭﺠﻤـﺔ‬
‫ﻭﺘﻌﺭﻴﺏ ﻤﺤﻤﺩ ﻋﺜﻤﺎﻥ ﺍﻟﻨﺠﺎﺘﻲ ‪.‬‬
‫ﻭﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺇﻟﻰ ﺍﻟﺘﺎﻟﻲ ‪- :‬‬
‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺘﻼﻤﻴﺫ ﻭﺍﻟﺘﻠﻤﻴﺫﺍﺕ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻷﻤﻬﺎﺕ ﺍﻟﻤﺘﻭﻓﻴﺎﺕ‬
‫ﻓﻲ ﻤﺘﻐﻴﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻤﻌﺎﻤل ﺍﺭﺘﺒﺎﻁ ﺴﺎﻟﺏ ﺒﻴﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﺘﻼﻤﻴﺫ ﺍﻟﺫﻴﻥ ﻓﻘﺩﻭﺍ ﺃﻤﻬﺎﺘﻬﻡ‬
‫ﻭﺒﻴﻥ ﺘﺤﺼﻴﻠﻬﻡ ﺍﻟﺩﺭﺍﺴﻲ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺍﺼﻠﻴﺢ ) ‪: ( 2000‬‬

‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﺩﻯ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ) ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ (‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﺩﻯ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻟـﺩﻯ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻤـﻥ ﺍﻷﺏ‬
‫ﻭﺒﺎﻟﺘﺤﺩﻴﺩ ﺃﺒﻨـﺎﺀ ﺍﻟﺸﻬـﺩﺍﺀ ﺒﻘﻁـﺎﻉ ﻏـﺯﺓ ‪ ،‬ﻜﻤـﺎ ﻫﺩﻓـﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟــﻰ ﻟﻔــﺕ ﻨﻅــﺭ‬
‫ﺍﻟﻤﻌﻨﻴﻴﻥ ﺒﺭﻋﺎﻴﺔ ﺃﻤﻭﺭ ﺃﺒﻨﺎﺌﻬﻡ ﺍﻟﺸﻬﺩﺍﺀ ﻟﻭﻀﻊ ﺨﻁﻁ ﻭﺒﺭﺍﻤﺞ ﻟﻤﺴﺎﻋﺩﺘﻬﻡ ﻭﺩﻤﺠﻬﻡ ﻓﻲ ﺍﻟﻤﺠﺘﻤـﻊ‬
‫ﻭﺘﺄﻫﻴﻠﻬﻡ ﻟﻠﻤﺸﺎﺭﻜﺔ ﺍﻹﻴﺠﺎﺒﻴﺔ ﺍﻟﻔﺎﻋﻠﺔ ‪.‬‬
‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 104‬ﻤﻥ ﺍﻟﻁﻠﺒﺔ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﺍﻟﻤﺴﺠﻠﻴﻥ ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺜﺎﻨﻭﻴـﺔ‬
‫ﺒﺼﻔﻭﻑ ﺍﻟﻌﺎﺸﺭ ﻭﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ ﻭﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ ‪ ،‬ﻤﻨﻬﻡ ) ‪ ( 56‬ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭ) ‪( 48‬ﻤﻥ ﺍﻹﻨﺎﺙ ‪.‬‬
‫ﻭﺍﺴﺘﺨـﺩﻡ ﺍﻟﺒﺎﺤـﺙ ﺍﺨﺘﺒـﺎﺭ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﺭﺍﺸﺩﻴﻥ ) ﺇﻋـﺩﺍﺩ ﺩ ‪.‬‬
‫ﺍﻟﺩﻴﺏ ‪ ( 1988‬ﻭﺍﺴﺘﻤﺎﺭﺓ ﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ﺇﻋﺩﺍﺩ ﺍﻟﺒﺎﺤﺙ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻋﻠﻰ ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻷﺒﻨـﺎﺀ ﺍﻟﻌـﺎﺩﻴﻴﻥ‬
‫ﻟﺼﺎﻟﺢ ﺍﻷﺒﻨﺎﺀ ﺍﻟﻌﺎﺩﻴﻴﻥ ‪.‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻤﻥ ﺤﻴﺙ ﻤﻜﺎﻥ ﺍﻟﺴﻜﻥ ) ﻤﺩﻴﻨﺔ ‪ -‬ﻤﺨﻴﻡ ( ﻓﻲ ﺒﻌﺩ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺼﺎﻟﺢ ﺃﺒﻨﺎﺀ ﺍﻟﻤﺨﻴﻡ ‪.‬‬
‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﻤﻥ ﺤﻴﺙ ﻤﺴﺘﻭﻯ ﺍﻟﺩﺨل ) ﻤﺭﺘﻔﻊ ﻤﻨﺨﻔﺽ (‬
‫‪ -‬ﻭﺠـﻭﺩ ﻓـﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤﺼﺎﺌﻴـﺔ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓـﻲ ﻤﺘﻐﻴـﺭ ﺍﻟﺠﻨﺱ‬
‫) ﺫﻜﻭﺭ‪-‬ﺇﻨﺎﺙ ( ﻟﺼﺎﻟﺢ ﺍﻹﻨﺎﺙ ‪.‬‬

‫ﺘﻌﻘﻴﺏ ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺘﻭﺍﻓﻕ ‪:‬‬

‫ﻤﻥ ﺨﻼل ﻋﺭﺽ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﻤﻭﻀﻭﻉ ﺍﻟﺘﻭﺍﻓـﻕ ﻭﻋﻼﻗﺘـﻪ ﺒـﺒﻌﺽ‬
‫ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺘﺒﻴﻥ ﻤﺎ ﻴﺄﺘﻲ ‪:‬‬

‫ﺃ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻷﻫﺩﺍﻑ ‪:‬‬

‫ﻤﺠﻤل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻜﺎﻥ ﻫـﺩﻓﻬﺎ ﺍﻟﺘﻌـﺭﻑ ﺇﻟـﻰ ﺍﻟﺘﻭﺍﻓـﻕ ﻭﺍﻟﺘﻜﻴـﻑ ﺍﻟﺸﺨـﺼﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﺃﻭ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ‪ ،‬ﻭﻋﻼﻗﺘﻪ ﺒﻤﺘﻐﻴـﺭﺍﺕ ﺃﺴـﺭﻴﺔ ‪ ،‬ﻤﺜـل ‪ :‬ﻓﻘـﺩﺍﻥ ﺍﻷﺏ‬
‫) ﺩﺭﺍﺴﺔ ﺩﺴﻭﻗﻲ ‪ ، (1996‬ﺃﻭ ﻓﻘﺩﺍﻥ ﺍﻷﻡ ) ﻤﺤﻤـﺩ ‪ ، (1997‬ﺃﻭ ﻋﻼﻗﺘـﻪ ﺒﺄﺴـﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﻭﺒﺭﺍﻤﺠﻬﺎ ) ﻫﻭﺍﺵ ‪ ، ( 1994‬ﺃﻭ ﻋﻼﻗﺘﻪ ﺒﻨﻭﻉ ﺍﻟﻭﻓﺎﺓ ‪ ،‬ﻤﺜل ﺍﻻﺴﺘﺸﻬﺎﺩ ) ﺍﻟـﺴﻭﺩﺍﻨﻲ ‪، (1990‬‬
‫) ﺍﻟﺼﻐﻴﺭ ‪.(1998‬‬

‫ﺏ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻴﻨﺔ ‪:‬‬

‫ﻜﺎﻥ ﻤﻌﻅﻡ ﺃﻓﺭﺍﺩ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﻤﺎ ﻋﺩﺍ ﺩﺭﺍﺴﺔ ) ﻤﺨﻴﻤﺭ ‪(1996‬‬
‫ﺍﻟﺘﻲ ﻁﺒﻘﺕ ﻋﻠﻰ ﻁﻼﺏ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﺜﺎﻨﻭﻴﺔ ﻭﺩﺭﺍﺴﺔ ) ﺩﺴﻭﻗﻲ ‪ (1996‬ﺍﻟﺘﻲ ﻁﺒﻘﺕ ﻋﻠـﻰ ﻁـﻼﺏ‬
‫ﺍﻟﺠﺎﻤﻌﺔ ‪ ،‬ﻜﻤﺎ ﺃﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺎﺕ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ‪ .‬ﻭﺃﻓﺭﺍﺩ ﺘﻠﻙ ﺍﻟﻌﻴﻨﺎﺕ ﻤﺘﻘﺎﺭﺒﺔ ﻭﻤﺸﺎﺒﻬﺔ ﺇﻟﻰ‬
‫ﺤـﺩ ﻜﺒﻴﺭ ﻤﻊ ﻋﻴﻨﺔ ﻤﻭﻀﻊ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻤﺭ ‪ ،‬ﻭﺍﻟﻔﺌﺔ ﺍﻟﻤﺴﺘﻬﺩﻓﺔ ‪.‬‬

‫ﺠـ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻷﺩﻭﺍﺕ ‪:‬‬

‫ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺍﺴﺘﺒﺎﻨﺎﺕ ﻭﺍﺨﺘﺒـﺎﺭﺍﺕ ﺍﻟﺘﻭﺍﻓـﻕ ﻭﺍﺴـﺘﺨﺩﻤﺕ ﺍﻷﺴـﺎﻟﻴﺏ‬

‫ﺍﻹﺤﺼﺎﺌﻴﺔ ﻤـﺎ ﻋـﺩﺍ ﺩﺭﺍﺴـﺔ ﻋﺯﺏ )‪ (1974‬ﺍﻟﺘـﻲ ﺍﺴـﺘﺨﺩﻤﺕ ﺍﻷﺴـﻠﻭﺏ ) ﺍﻹﻜﻠﻴﻨﻴﻜـﻲ (‬
‫ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﻨﺘﺎﺌﺞ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻨﺘﺎﺌﺞ ‪:‬‬

‫ﻤﺠﻤل ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺎﺕ ‪ ،‬ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺘﺒﻴﻥ ﺃﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻴﺘﺄﺜﺭ ﺇﻴﺠﺎﺒﻴﺎﹰ ﻭﺴﻠﺒﻴﺎﹰ ﺒﻌﺩﺓ‬
‫ﻤﺘﻐﻴﺭﺍﺕ ‪ ،‬ﻤﻨﻬﺎ ‪ :‬ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ‪ ،‬ﻤﺜل ﺩﺭﺍﺴﺔ ﻋﺯﺏ ) ‪ ، (1974‬ﻭﺩﺭﺍﺴﺔ ﺍﻟﻜﺒﻴـﺴﻲ ) ‪، (1988‬‬
‫ﻭﺩﺭﺍﺴﺔ ﻋﺘﻠﻡ ) ‪ ، (1995‬ﻭﺩﺭﺍﺴﺔ ﻫﻭﺍﺵ ) ‪ . (1994‬ﻭﻤﻨﻬﺎ ﻴﺘﺄﺜﺭ ﺒـﻨﻭﻉ ﻭﻓــﺎﺓ ﺍﻷﺏ ﻤﺜـل‬
‫ﻭﻓﺎﺘﻪ ﺸﻬﻴﺩﺍﹰ ﻜﺩﺭﺍﺴﺔ ﺍﻟﺴﻭﺩﺍﻨﻲ ) ‪ ، (1990‬ﻭﺩﺭﺍﺴﺔ ﻤﺨـﻴﻤﺭ ) ‪ ، (1996‬ﻭﺩﺭﺍﺴﺔ ﺍﻟﺼﻐﻴـﺭ )‬
‫‪ ، (1998‬ﻭﺩﺭﺍﺴــﺔ ﺇﺼﻠـﻴـﺢ ) ‪ ، (2000‬ﺤﻴـﺙ ﺃﻜـﺩﺕ ﻨﺘﺎﺌﺞ ﻫــﺫﻩ ﺍﻟﺩﺭﺍﺴــﺎﺕ ﺃﻥ‬
‫ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﺃﻜﺜﺭ ﺘﻭﺍﻓﻘﺎﹰ ﻤﻥ ﺃﺒﻨﺎﺀ ﺍﻟﻤﺘﻭﻓﻴﻥ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ‪.‬‬

‫ﺜﺎﻟﺜﺎﹰ ‪ :‬ﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪:‬‬

‫ﺩﺭﺍﺴﺔ ﻟﻴﻥ ﻭﺴﻭﺭﻱ‪: (1959) Lynn & Surry‬‬
‫ﺒﻌﻨﻭﺍﻥ ) ﺃﺜﺭ ﻏﻴﺎﺏ ﺍﻷﺏ ﻋﻠﻰ ﺍﻷﻭﻻﺩ ﻭﺍﻟﺒﻨﺎﺕ (‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺒﻴﺎﻥ ﺃﺜﺭ ﻏﻴﺎﺏ ﺍﻷﺏ ﻋﻠﻰ ﺍﻟﺒﻨﺎﺕ ﻭﺍﻷﻭﻻﺩ ‪ ،‬ﺒﻠﻐﺕ ﻋﻴﻨـﺔ ﺍﻟﺩﺭﺍﺴـﺔ‬
‫) ‪ ( 80‬ﻁﻔﻼﹰ ﻭﺃﻤﻬﺎﺘﻬﻡ ‪ ،‬ﻗﺴﻤﺕ ﺇﻟﻰ ﻋﻴﻨﺔ ﺘﺠﺭﻴﺒﻴﺔ ﺘﻜﻭﻨﺕ ﻤﻥ ) ‪ ( 40‬ﻁﻔﻼﹰ ‪ ،‬ﻭﻋﻴﻨﺔ ﻀـﺎﺒﻁﺔ‬
‫ﻤﻜﻭﻨﺔ ﻤﻥ ) ‪ ( 40‬ﻁﻔﻼﹰ ﻭﺘﻤـﺕ ﻤﺠﺎﻨﺴﺔ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ‪ ،‬ﺤﻴﺙ ﺘﺭﺍﻭﺤﺕ ﺍﻷﻋﻤﺎﺭ ﺒـﻴﻥ) ‪ ( 8‬ﻭ‬
‫) ‪ ( 9‬ﺴﻨﻭﺍﺕ ‪ .‬ﻭﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺠﻤﻭﻋﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻜﺎﻥ ﺍﻷﺏ ﻴﻐﻴﺏ ﻋﻥ ﺍﻷﺴﺭﺓ ﻤﺩﺓ ﻻ ﺘﻘــل ﻋـﻥ‬
‫) ‪ ( 9‬ﺸﻬﻭﺭ ﻓﻲ ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﻷﻗل ﺃﻤﺎ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺔ ﺍﻟﻀﺎﺒﻁﺔ ﻓﻘﺩ ﻜﺎﻥ ﺍﻵﺒـﺎﺀ ﻻ ﻴﺘﻐﻴﺒـﻭﻥ ﻋـﻥ‬
‫ﺍﻷﺴﺭﺓ ﺇﻻ ﻟﻠﻌﻤل ﺍﻟﻌﺎﺩﻱ ‪.‬‬

‫ﻭﻗﺩ ﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺒﺤﺙ ﻋﻠﻰ ﺃﻥ ﻏﻴﺎﺏ ﺍﻷﺏ ‪ ،‬ﻟﻴﺱ ﻫﻭ ﺍﻟﻌﺎﻤل ﺍﻟﻭﺤﻴﺩ ﺍﻟﺫﻱ ﻴﺅﺜﺭ ﻋﻠـﻰ‬
‫ﺍﻷﻁﻔﺎل ‪ ،‬ﺤﻴﺙ ﺇﻥ ﻫﻨﺎﻙ ﻋﻭﺍﻤل ﺜﻘﺎﻓﻴﺔ ﺃﺨﺭﻯ ﻤﺠﻬﻭﻟﺔ ‪ .‬ﻭﻁﺒﻕ ﺍﺴﺘﻔﺘﺎﺀ‪ ‬ﻋﻠﻰ ﺍﻷﻤﻬـﺎﺕ ﻴﻬـﺩﻑ‬
‫ﺇﻟﻰ ﺠﻤﻊ ﻤﻌﻠﻭﻤﺎﺕ ﻤﻥ ﻋﻼﻗﺔ ﺍﻷﻡ ﺒﺎﻟﻁﻔل ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﻁﻔل ﻭﻤﺴﺘﻭﻯ ﻨﻀﺞ ﺍﻟﻁﻔل ﻤﻊ ﺭﻓﺎﻗـﻪ ‪،‬‬
‫ﺤﻴﺙ ﺃﻅﻬﺭﺕ ﺍﻟﻨﺘﺎﺌﺞ ‪:‬‬

‫‪ -‬ﺍﻟﻨﺴﺒﺔ ﺍﻷﻜﺒﺭ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﺘﻐﻴﺏ ﻋﻨﻬﻡ ﺁﺒﺎﺅﻫﻡ ﺃﻅﻬﺭﻭﺍ ﻨﺴﺒﺔ ﺃﻜﺒﺭ ﻤﻥ ﻋﺩﻡ ﺍﻟﻨﻀﺞ‪.‬‬

‫‪ -‬ﺃﻅﻬﺭﺕ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ) ﺍﻟﺫﻴﻥ ﺘﻐﻴﺏ ﺁﺒﺎﺅﻫﻡ ( ﺘﻜﻴﻔﺎﹰ ﻀﻌﻴﻔﺎﹰ ﻤﻊ ﺍﻟﺭﻓﺎﻕ ﺒﻨﺴﺒﺔ ﺃﻋﻠـﻰ‬
‫ﻤﻤﻥ ﺃﻅﻬﺭﺘﻪ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﻀﺎﺒﻁﺔ ) ﺭﻤﻀﺎﻥ ‪( 1998 :‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﺍﻟﺩﻤﺭﺩﺍﺵ )‪: (1976‬‬

‫ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ‪ ،‬ﻭﺘﻜﻭﻨـﺕ‬
‫ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ )‪ (200‬ﺘﻠﻤﻴﺫﺍﹰ ﻤﻥ ﺘﻼﻤﻴﺫ ﺍﻟﺼﻑ ﺍﻟﺭﺍﺒﻊ ﻟﻠـﺫﻜﻭﺭ ﻭﺘﺘـﺭﺍﻭﺡ ﺃﻋﻤـﺎﺭﻫﻡ ﺒـﻴﻥ‬
‫( ﺴﻨﺔ ﻭﻀﻤﺕ ﻫﺫﻩ ﺍﻟﻌﻴﻨﺔ ﻓﺌﺘﻴﻥ ﺭﺌﻴﺴﻴﺘﻴﻥ ‪:‬‬ ‫‪11‬‬ ‫) ‪) ، ( 10‬‬
‫ﻓﺌﺔ ﺍﻟﺘﻼﻤﻴﺫ ﺍﻟﺫﻜﻭﺭ ﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ﻜﻤﺠﻤﻭﻋﺔ ﻀﺎﺒﻁﺔ ‪.‬‬ ‫‪-1‬‬

‫ﻓﺌﺔ ﺍﻟﺘﻼﻤﻴﺫ ﺍﻟﺫﻜﻭﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ﻜﻤﺠﻤﻭﻋﺔ ﺘﺠﺭﻴﺒﻴﺔ ‪.‬‬ ‫‪-2‬‬

‫ﻭﻗﺩ ﺍﻫﺘﻤﺕ ﺍﻟﺒﺎﺤﺜﺔ ﺒﺘﺜﺒﻴﺕ ﺯﻤﻥ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻷﺏ ﺒﻌﺩ ﺴﻥ ﺍﻟﺨﺎﻤـﺴﺔ ‪ ،‬ﻷﻥ ﺍﻷﻁﻔـﺎل‬
‫ﺍﻟﺫﻴﻥ ﻴﺤﺭﻤﻭﻥ ﻤﻥ ﺍﻷﺏ ﺒﻌﺩ ﺴﻥ ﺍﻟﺨﺎﻤﺴﺔ ‪ ،‬ﺘﻜﻭﻥ ﻟﺩﻴﻬـﻡ ﺍﻟﻔﺭﺼـﺔ ﻟﻼﺤﺘﻔﺎﻅ ﺒﺼـﻭﺭﺓ ﺍﻷﺏ‬
‫ﺒﺩﺭﺠﺔ ﺃﻭ ﺒﺄﺨـﺭﻯ ﻜﻤـﺎ ﺍﻫﺘﻤـﺕ ﺍﻟﺒﺎﺤﺜـﺔ ﺒﻤﺠﺎﻨﺴـﺔ ﺍﻟﻌﻴﻨﺔ ‪ ،‬ﻤﻥ ﺤﻴـﺙ ﻤﺘﻐﻴـﺭ ﺍﻟـﺴﻥ ‪،‬‬
‫ﻭﺍﻟﺫﻜﺎﺀ ‪ ،‬ﻭﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﻗﺘﺼﺎﺩﻱ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬

‫ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﺒﺎﺤﺜﺔ ﺍﺨﺘﺒﺎﺭ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﻟﻠﺼﻐـﺎﺭ ‪ ،‬ﻭﺍﺨﺘﺒﺎﺭ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻸﻁﻔـﺎل ‪،‬‬
‫ﺇﻋﺩﺍﺩ ﻋﻁﻴﺔ ﻫﻨﺎ ‪ ،‬ﻭﺍﺨﺘﺒﺎﺭ ﺍﻟﺫﻜﺎﺀ ﺍﻟﻤﺼﻭﺭ ‪ ،‬ﺇﻋﺩﺍﺩ ﺃﺤﻤﺩ ﺯﻜﻲ ﺼﺎﻟﺢ ‪.‬‬

‫ﻭﻗﺩ ﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﻋﻠﻰ ‪:‬‬

‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺒﻴﻥ ﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﺍﻟﻀﺎﺒﻁﺔ ﻭﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﻓﻲ ﻤﺘﻐﻴﺭ ﺘﻘﺒل ﺍﻟﺫﺍﺕ ﻓﻲ ﺤـﻴﻥ‬
‫ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﻀﺎﺒﻁﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺍﻟﺤﺭﻤﺎﻥ ﺒﺴﺒﺏ ﺍﻟﻌﻤل ﺃﻭ ﺍﻟﻁـﻼﻕ‬
‫‪.‬ﻜﻤﺎ ﻟﻡ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﻀﺎﺒﻁﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺍﻟﺤﺭﻤﺎﻥ ﺒﺴﺒﺏ ﺍﻟﻌﻤل ﻓﻲ ﺍﻟﺨﺎﺭﺝ‬
‫ﻓﻲ ﺘﻘﺒل ﺍﻵﺨﺭﻴﻥ ﻭﻭﺠﺩﺕ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﻀﺎﺒﻁﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺍﻟﺤﺭﻤﺎﻥ ﺒﺎﻟﻭﻓﺎﺓ ‪.‬‬

‫ﻭﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﻓﻲ ﺒﻌﺽ ﺴﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﺒﻴﻥ ﺃﻁﻔﺎل ﺍﻟﻤﺠﻤﻭﻋـﺔ ﺍﻟـﻀﺎﺒﻁﺔ‬
‫ﻭﺍﻟﺘﺠﺭﻴﺒﻴﺔ ‪ ،‬ﻜﻤﺎ ﻭﺠﺩ ﺃﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺔ ﺍﻟﺘﺠﺭﻴﺒﻴﺔ ﺘﻌﺎﻨﻲ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﺍﻟﺼﻌﻭﺒﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟـﺴﻠﻭﻙ‬
‫ﺍﻟﻌﺼﺎﺒﻲ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺍﻟﻜﻴﻼﻨﻲ ﻭﻋﺒﺎﺱ ) ‪: ( 1981‬‬

‫ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﺒﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻭﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﺒﻴﻥ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻘـﺩﻡ ﻟﻬـﻡ‬
‫ﺒﺭﻨﺎﻤﺞ ﺨﺎﺹ ﻟﻠﺭﻋﺎﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻋﻴﻨﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻟﻔﻠﺴﻁﻴﻨﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺍﻷﺭﺩﻥ‬
‫ﻭﺍﻟﺫﻴﻥ ﻨﺯﺤﻭﺍ ﺃﺜﺭ ﺤﺭﺏ ﻋﺎﻡ ) ‪ ( 48‬ﻭﻋﺎﻡ ) ‪. ( 67‬‬
‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 333‬ﻁﻔﻼﹰ ﻤﻥ ﺍﻷﻴﺘﺎﻡ ﻭﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ ﻤﻥ ﻜﻼ ﺍﻟﺠﻨﺴﻴﻥ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﻭﺃﻅﻬﺭﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻭﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺠﻤﻴـﻊ ﺃﺒﻌـﺎﺩ ﻤﻔﻬـﻭﻡ‬ ‫‪-‬‬

‫ﺍﻟﺫﺍﺕ‪ ،‬ﺒﺎﺴﺘﺜﻨﺎﺀ ﺒﻌﺩ ﺍﻟﻘﻴﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﺩﻟﺕ ﻨﺘﺎﺌﺠﻬﺎ ﺇﻟـﻰ ﻭﺠـﻭﺩ ﻓـﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ‬
‫ﺇﺤﺼﺎﺌﻴﺔ ﻟﺼﺎﻟﺢ ﺍﻷﻴﺘﺎﻡ ‪.‬‬

‫ﺃﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻜﻨﻑ ﺃﺴﺭﺓ ﻤﻤﺘﺩﺓ ﻭﺘﻘﺩﻡ ﻟﻬﻡ ﺒـﺭﺍﻤﺞ ﺭﻋﺎﻴـﺔ ﺨﺎﺼـﺔ‬ ‫‪-‬‬

‫ﻴﺘﻤﺘﻌﻭﻥ ﺒﻤﺴﺘﻭﻯ ﺠﻴﺩ ﻤﻥ ﺍﻟﺘﻜﻴﻑ ﻻ ﻴﻘل ﻋﻥ ﺍﻷﻁﻔﺎل ﺍﻟﻌﺎﺩﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻟﻡ ﻴﻔﻘﺩﻭﺍ ﻭﺍﻟﺩﻴﻬﻡ ‪.‬‬

‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻜﻴﻑ ﺒﻴﻥ ﺍﻟـﺫﻜﻭﺭ ﻭﺍﻹﻨـﺎﺙ ‪ ،‬ﻟـﺼﺎﻟﺢ ﺍﻹﻨـﺎﺙ ‪.‬‬ ‫‪-‬‬

‫ﻜﻤﺎ ﻜﺎﻥ ﻟﻤﺘﻐﻴﺭ ﺍﻟﻌﻤﺭ ﺃﺜﺭ ﻭﺍﻀﺢ ﻭﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻟﺼﺎﻟﺢ ﺍﻷﻜﺒﺭ ﻋﻤﺭﺍﹰ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺠﺒﺭﻴل )‪: ( 1986‬‬

‫ﺃﺜﺭ ﻏﻴﺎﺏ ) ﺍﻷﻡ ‪ -‬ﺍﻷﺏ ( ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻻﺒﺘﻜﺎﺭﻱ ﻭﺍﻟﺫﻜﺎﺀ ﻟﻸﺒﻨﺎﺀ‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺘﺄﺜﻴﺭ ﻏﻴﺎﺏ ﺍﻷﻡ ﺃﻭ ﺍﻷﺏ ﻋﻠـﻰ ﺍﻟﺘﻔﻜﻴـﺭ ﺍﻻﺒﺘﻜـﺎﺭﻱ‬
‫ﻭﺍﻟﺫﻜﺎﺀ ﻟﻸﻁﻔﺎل ﻤﻘﺎﺭﻨﺔ ﺒﻤﺠﻤﻭﻋﺔ ﺃﺨﺭﻯ ﺘﻌﻴﺵ ﻤﻊ ﻭﺍﻟﺩﺘﻬﻡ ‪.‬‬

‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻟﻠﻤﺠﻤﻭﻋﺔ ﺍﻷﻭﻟﻰ ﻭﻫﻲ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻤـﻥ ﺍﻷﻡ ) ‪( 34‬‬
‫ﺘﻠﻤﻴﺫﺍﹰ ﻭﺘﻠﻤﻴﺫﺓ ﻓﻲ ﺤﻴﻥ ﺒﻠﻐﺕ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ‪ 98‬ﺘﻠﻤﻴﺫﺍﹰ ﻭﺘﻠﻤﻴﺫﺓ ﺃﻤـﺎ ﻤﺠﻤﻭﻋـﺔ‬
‫ﺍﻟﺘﻼﻤﻴﺫ ﻭﺍﻟﺘﻠﻤﻴﺫﺍﺕ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺍﻷﺏ ﻭﺍﻷﻡ ﻤﻌﺎﹰ ﻓﺒﻠﻐﺕ ) ‪ ( 70‬ﺘﻠﻤﻴﺫﺍﹰ ﻭﺘﻠﻤﻴﺫﺓ ‪.‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺫﻜﺎﺀ ﺍﻟﻤﺼﻭﺭ ﺇﻋﺩﺍﺩ ‪ :‬ﺃﺤﻤﺩ ﺯﻜﻲ ﺼﺎﻟﺢ ‪.‬‬

‫ﻭﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻋﺩﺓ ﻨﺘﺎﺌﺞ ‪:‬‬

‫‪ -‬ﻭﺠـﻭﺩ ﻓـﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓـﻲ ﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻻﺒﺘﻜﺎﺭﻱ ﻤﺎ ﻋﺩﺍ ﺍﻷﺼـﺎﻟﺔ ‪،‬‬
‫ﺒﻴﻥ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪ ،‬ﻟﺼﺎﻟـﺢ ﻏﻴـﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪.‬‬

‫‪ -‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﻡ ﻭﻗﺭﻨـﺎﺌﻬﻡ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻤـﻥ‬
‫ﺍﻷﺏ‪ ،‬ﻓﻲ ﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻻﺒﺘﻜﺎﺭﻱ ‪.‬‬

‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺴﺎﻟﺒﺔ ﺒﻴﻥ ﻤﺩﺓ ﺍﻟﺤﺭﻤﺎﻥ ﻭﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻔﻜﻴـﺭ ﺍﻻﺒﺘﻜـﺎﺭﻱ ‪ ،‬ﻓﻜﻠﻤـﺎ ﺯﺍﺩﺕ‬ ‫‪-‬‬
‫ﺴﻨﻭﺍﺕ ﺍﻟﺤﺭﻤﺎﻥ ﺯﺍﺩﺕ ﻗﺩﺭﺍﺕ ﺍﻟﺘﻔﻜﻴﺭ ﺍﻻﺒﺘﻜﺎﺭﻱ ؛ ﻜﻠﻤﺎ ﻨﻘﺼﺕ ﺴﻨﻭﺍﺕ ﺍﻟﺤﺭﻤﺎﻥ ﻗﻠﺕ ﻗـﺩﺭﺍﺕ‬
‫ﺍﻟﺘﻔﻜﻴﺭ ﺍﻻﺒﺘﻜﺎﺭﻱ ﻭﺫﻟﻙ ﻴﺭﺠﻊ ﺇﻟﻰ ﺃﻥ ﺨﺒﺭﺓ ﺍﻟﺤﺭﻤﺎﻥ ﻴﻤﻜﻥ ﺃﻥ ﺘﺯﻭل ﺘﺩﺭﻴﺠﻴﺎﹰ ﻤﻊ ﺍﻟﻭﻗﺕ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ) ‪: ( 1986‬‬

‫ﻭﺠـﻬـﺔ ﺍﻟﺘﺤﻜـﻡ ﻭﺘﻘﺒـل ﺍﻵﺨﺭﻴـﻥ ﻟﺩﻯ ﻁـﻼﺏ ﺍﻟﺠﺎﻤﻌـﺔ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻭﻏﻴـﺭ‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴـﻥ ﻤـﻥ ﺁﺒﺎﺌﻬـﻡ‪.‬‬

‫ﻫﺩﻑ ﺍﻟﺒﺤﺙ ﻫﻭ ﺩﺭﺍﺴﺔ ﻭﺠﻬﺔ ﺍﻟﺘﺤﻜﻡ ﺍﻟﺩﺍﺨﻠﻲ ﻭﺍﻟﺨﺎﺭﺠﻲ ﻭﺘﻘﺒل ﺍﻵﺨﺭﻴﻥ ﻟﺩﻯ ﻁـﻼﺏ‬
‫ﺍﻟﺠﺎﻤﻌﺔ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺁﺒﺎﺌﻬﻡ ‪.‬‬

‫ﻭﻗﺩ ﺘﻤﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻋﻴﻨﺔ ﻗﻭﺍﻤﻬﺎ ) ‪ ( 216‬ﻁﺎﻟﺒـﺎﹰ ﻭﻁﺎﻟﺒـﺔ ‪ ،‬ﻤﻤـﻥ ﺘﺘـﺭﺍﻭﺡ‬
‫ﺃﻋﻤﺎﺭﻫﻡ ﺒﻴﻥ ) ‪ ( 22 - 19‬ﺴﻨﺔ ﻤﻥ ﻁﻠﺒﺔ ﻜﻠﻴﺘﻲ ﺍﻟﺘﺭﺒﻴﺔ ﺒﺎﻟﻤﻨـﺼﻭﺭﺓ ﻭﺩﻤﻴـﺎﻁ ﻭﻜﻠﻴـﺔ ﺍﻵﺩﺍﺏ‬
‫ﺒﺠﺎﻤﻌﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ‪.‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﻤﻘﻴﺎﺱ ﻭﺠﻬﺔ ﺍﻟﺘﺤﻜﻡ ﻭﺘﻘﺒل ﺍﻵﺨﺭﻴﻥ ﻤﻥ ﺇﻋﺩﺍﺩ ﺍﻟﺒﺎﺤﺙ ‪.‬‬

‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ) ﻤـﻥ ﺍﻷﺏ ‪ -‬ﻭﻤـﻥ ﺍﻷﺏ ( ﻭﻏﻴـﺭ‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻓﻲ ﻭﺠﻬﺔ ﺍﻟﺘﺤﻜﻡ ﺍﻟﺩﺍﺨﻠﻲ ‪ -‬ﺍﻟﺨﺎﺭﺠﻲ ‪ ،‬ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪ .‬ﺒﻤﻌﻨﻰ‬
‫ﺃﻥ ﺍﻟﻁﻼﺏ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻴﺘﺴﻤﻭﻥ ﺒﻭﺠﻬﺔ ﺘﺤﻜﻡ ﺨﺎﺭﺠﻲ ﻴﺭﺠﻌﻭﻥ ﻓﻴﻪ ﻤﺎ ﻴﺤﺩﺙ ﻟﻬﻡ ﺇﻟﻰ ﺃﻤﻭﺭ‬
‫ﺨﺎﺭﺠﺔ ﻋﻥ ﺇﺭﺍﺩﺘﻬﻡ ﻜﺎﻟﻘﺩﺭ ‪ -‬ﻭﺍﻟﺼﺩﻓﺔ ﻭﻏﻴﺭﻩ ‪.‬‬

‫‪ -‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺠﻨﺴﻴﻥ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻤـﻥ ﺍﻷﺏ ‪ ،‬ﻓﻴﻤـﺎ ﻴﺘﻌﻠـﻕ‬
‫ﺒﻤﺘﻭﺴﻁ ﺩﺭﺠﺎﺕ ﻭﺠﻬﺔ ﺍﻟﺘﺤﻜﻡ ﺍﻟﺩﺍﺨﻠﻲ ‪ -‬ﺍﻟﺨﺎﺭﺠﻲ ‪.‬‬

‫‪ -‬ﺘﻭﺠﺩ ﻓـﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴـﺔ ﺒﻴـﻥ ﻤﺘﻭﺴـﻁ ﺩﺭﺠـﺎﺕ ﺘﻘﺒـل ﺍﻵﺨﺭﻴـﻥ ﻟﻜــل‬
‫ﻤﻥ ﻋﻴﻨﺘـﻲ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ) ﻤﻥ ﺍﻷﺏ ‪ -‬ﻭﻤـﻥ ﺍﻷﻡ ( ﻭﻏﻴــﺭ ﺍﻟﻤﺭﺤﻭﻤﻴــﻥ ‪ ،‬ﻟـﺼﺎﻟﺢ‬
‫ﻤﺠﻤﻭﻋﺔ ﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪.‬‬

‫‪ -‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺠﻨﺴﻴﻥ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ) ﻤﻥ ﺍﻷﺏ ( ﻭ ) ﻤـﻥ ﺍﻷﻡ (‬
‫ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﻤﺘﻭﺴﻁ ﺩﺭﺠﺎﺕ ﺘﻘﺒل ﺍﻵﺨﺭﻴﻥ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺃﺤﻤﺩ ) ‪: ( 1987‬‬

‫ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺒﻜـﺭﺓ ﻭﻋﻼﻗﺘـﻪ ﺒـﺎﻟﻨﻤﻭ ﺍﻟﺠـﺴﻤﻲ ﻭﺍﻟﻌﻘﻠـﻲ‬
‫ﻭﺍﻻﻨﻔﻌﺎﻟﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬
‫ﻫﺩﻓﺕ ﻫﺫﻩ ﺍﻟﺩﺭﺍﺴـﺔ ﺇﻟـﻰ ﺒﺤـﺙ ﻤﻭﻀـﻭﻉ ﺍﻟﺤﺭﻤـﺎﻥ ﻤـﻥ ﺍﻟﻭﺍﻟـﺩﻴﻥ ﻭﻋﻼﻗﺘـﻪ‬
‫ﺒﺠﻭﺍﻨﺏ ﺍﻟﻨﻤﻭ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺒﻜﺭﺓ ‪.‬‬
‫‪‬‬
‫‪92‬‬
 ‫‪ ‬‬

‫ﺘﻜﻭﻨﺕ ﻋﻴﻨـﺔ ﺍﻟﺩﺭﺍﺴـﺔ ﻤـﻥ ﻤﺠﻤـﻭﻋﺘﻴﻥ ﺍﻷﻭﻟـﻰ ﻭﺸـﻤﻠﺕ ) ‪ ( 43‬ﻁﻔـﻼﹰ ) ‪29‬‬

‫ﺫﻜﻭﺭ ﻭ‪ 14‬ﻤـﻥ ﺍﻹﻨـﺎﺙ ( ﻤـﻥ ﺃﻁﻔـﺎل ﺍﻟﺤـﻀﺎﻨﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ ) ‪ ، ( %95‬ﻤـﻨﻬﻡ ﻟﻘﻁـﺎﺀ‬
‫ﻤﺠﻬﻭﻟﻭ ﺍﻟﻭﺍﻟﺩﻴﻥ ‪ ،‬ﻭ) ‪ ( %5‬ﻜـﺎﻨﻭﺍ ﺃﻁﻔـﺎﻻﹰ ﻤـﻥ ﺫﻭﻱ ﻅـﺭﻭﻑ ﺨﺎﺼـﺔ‪ .‬ﻭﺘﻘـﺩﻡ ﻟﻬـﺅﻻﺀ‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﺍﻟﻤﻨﺎﺴﺒﺔ ﺘﺤﺕ ﺇﺸﺭﺍﻑ ﺃﻤﻬﺎﺕ ﺒﺩﻴﻼﺕ‪.‬‬

‫ﻭﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺜﺎﻨﻴـﺔ ﺘﻜﻭﻨـﺕ ﻤـﻥ ) ‪ ( 43‬ﻁﻔـﻼﹰ ) ‪ 29‬ﺫﻜـﻭﺭ ﻭ ‪ 14‬ﻤـﻥ ﺍﻹﻨـﺎﺙ ( ﻤـﻊ‬

‫ﻤﺭﺍﻋﺎﺓ ﺘﺠﺎﻨﺱ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﺒﻘﺩﺭ ﺍﻹﻤﻜﺎﻥ ‪.‬‬
‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤـﺙ ﺍﺨﺘﺒـﺎﺭ ﺴـﺘﺎﻨﻔﻭﺭﺩ ﺒﻴﻨﻴـﻪ ﻟﻠـﺫﻜﺎﺀ ‪،‬ﻭﻤﻘﻴـﺎﺱ ﻓﺎﻴﻨﻼﻨـﺩ ﻟﻠﻨـﻀﺞ‬
‫ـﻭ‬
‫ـﺎﻟﻲ ﻭﺍﻟﻨﻤـ‬
‫ـﻭ ﺍﻻﻨﻔﻌـ‬
‫ـﺸﻤل ﺍﻟﻨﻤـ‬
‫ـﻲ ﺘـ‬
‫ـﺔ ﺍﻟﺘـ‬
‫ـل ﺍﻟﺭﻭﻀـ‬
‫ـﻭﻴﻡ ﻁﻔـ‬
‫ـﺔ ﺘﻘـ‬
‫ـﺎﻋﻲ ‪ ،‬ﻭﺒﻁﺎﻗـ‬
‫ﺍﻻﺠﺘﻤـ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬
‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ‪:‬‬
‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﻤﺠﻤﻭﻋﺘﻲ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﺍﻟﻨﻤﻭ ﺍﻟﺠﺴﻤﻲ ‪.‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻜل ﻤﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻹﻴـﻭﺍﺀ‬
‫ﻭﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺫﻭﻱ ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻋﻠﻰ ﺒﻌﺩ ﺍﻟﻨﻤﻭ ﺍﻟﻌﻘﻠﻲ ﻟـﺼﺎﻟﺢ‬
‫ﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺫﻭﻱ ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪.‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﻋﻠﻰ ﺒﻌﺩ ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴـﻲ ﻟـﺼﺎﻟﺢ‬
‫ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺜﺎﻨﻴﺔ ‪.‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴـﻁﺎﺕ ﺩﺭﺠـﺎﺕ ﺍﻟﻤﺠﻤـﻭﻋﺘﻴﻥ ﻓـﻲ ﺍﻟﻨـﻀﺞ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺒﻁﺎﻗﺔ ﺍﻟﻨﻤﻭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺼﺎﻟﺢ ﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺤﻨﻴﻥ ) ‪: ( 1987‬‬

‫ﺍﻟﻴﺘﻡ ﻭﺃﺜﺭﻩ ﻋﻠﻰ ﺍﻟﺤﺎﻟﺔ ﺍﻟﻭﺠﺩﺍﻨﻴﺔ ﻭﺍﻟﺼﻭﺭﺓ ﺍﻟﻭﺍﻟﺩﻴﺔ ﻟﺩﻯ ﺍﻟﻤﺭﺍﻫﻕ ‪.‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻭﺼل ﺇﻟﻰ ﻤﺩﻯ ﺘﺄﺜﻴﺭ ﺍﻟﻴﺘﻡ ﺍﻟﻤﺒﻜﺭ ﻋﻠﻰ ﻨﻤﻭ ﺍﻟﻁﻔـل ﺍﻻﻨﻔﻌـﺎﻟﻲ ‪،‬‬
‫ﻭﻋﻠﻰ ﺤﺎﻟﺘﻪ ﺍﻟﻭﺠﺩﺍﻨﻴﺔ ‪ ،‬ﻭﻫﻭ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻟﻤﺭﺍﻫﻘﺔ ‪ .‬ﻭﻜﺫﻟﻙ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻭﺍﻟﺩﻴﺔ ﺍﻟﻤـﻀﻔﺎﺓ ﻋﻠـﻰ‬
‫ﺍﻟﻭﺍﻟﺩ ﺍﻟﻤﻔﻘﻭﺩ ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﺼﻭﺭﺓ ﻭﺍﻀﺤﺔ ﻟﺒﻌﺽ ﺴﻤﺎﺕ ﺍﻟﻴﺘﻡ‪.‬‬

‫ﺍﺘﺒﻊ ﺍﻟﺒﺎﺤﺙ ﺍﻟﻤﻨﻬﺞ ﺍﻹﻜﻠﻴﻨﻴﻜﻲ ﻓﻲ ﺩﺭﺍﺴﺘﻪ ﺒﺄﺩﻭﺍﺘـﻪ ) ﺍﺴـﺘﻤﺎﺭﺓ ﺍﻟﺒﻴﺎﻨـﺎﺕ – ﺍﻟﻤﻘﺎﺒﻠـﺔ‬

‫ﺍﻹﻜﻠﻴﻨﻴﻜﻴﺔ – ﺍﻻﺨﺘﺒﺎﺭﺍﺕ ﺍﻹﺴﻘﺎﻁﻴﺔ – ﺘﻔﻬﻡ ﺍﻟﻤﻭﻀﻭﻉ ﺨﺘﺒﺎﺭ ﺍﻟﺭﻭﺭﺸﺎﺥ ﺜﻡ ﺍﻟﻤـﻨﻬﺞ ﺍﻟﻤﻘـﺎﺭﻥ‬
‫ﺤﻴﺙ ﻗﺎﻡ ﺒﻤﻘﺎﺭﻨﺔ ﺍﻟﻨﺘﺎﺌﺞ ﺍﻟﺘﻲ ﺤﺼل ﻋﻠﻴﻬﺎ ‪:‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﻭﺒﻠﻎ ﺍﻟﻌﺩﺩ ﺍﻟﻜﻠﻲ ﻟﻠﻌﻴﻨﺔ ) ‪ ( 20‬ﺸﺨﺼﺎﹰ ﻤﻥ ﻤﺩﺭﺴﻴﺘﻴﻥ ﺜﺎﻨﻭﻴﺘﻴﻥ ﻤﻥ ﻤﺩﻴﻨﺔ ﺒﻜـﺭﺓ ﻓـﻲ‬
‫ﺍﻟﺠﺯﺍﺌﺭ ‪ .‬ﻭﺘﻡ ﺍﺨﺘﻴﺎﺭﻫﻡ ﺘﺒﻌﺎ ﻟﺘﺠﺎﻨﺴﻬﻡ ﻓﻲ ﺃﻋﻤﺎﺭﻫﻡ ﻋﻨﺩ ﻓﻘﺩ ﺃﺤﺩ ﺍﻟﻭﺍﻟـﺩﻴﻥ ﻭﺍﻟﻌﻤـﺭ ﺍﻟﺤـﺎﻟﻲ‬
‫ﻭﺍﻟﻤﺴﺘﻭﻯ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻻﻗﺘﺼﺎﺩﻱ ‪.‬‬
‫ﻭﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺇﻟﻰ ‪:‬‬
‫‪ -‬ﺃﻥ ﻫﻨﺎﻙ ﺍﺨﺘﻼﻓﺎﹰ ﺒﻴﻥ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻷﻴﺘﺎﻡ ‪ ،‬ﺍﻟﺫﻴﻥ ﺸﻜﻠﻭﺍ ﻋﻴﻨـﺔ ﺍﻟﺒﺤـﺙ ‪ ،‬ﻭﺒـﻴﻥ ﺍﻟﻤـﺭﺍﻫﻘﻴﻥ‬
‫ﺍﻟﻌﺎﺩﻴﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﻭﺍﻟﺩﻴﻬﻡ ﻭﺨﺎﺼﺔ ﻓﻲ ﺍﻟﻤﺘﻐﻴﺭﻴﻥ ﺍﻷﺴﺎﺴـﻴﻴﻥ ﺒﺎﻟﺩﺭﺍﺴـﺔ ‪ ،‬ﻭﻫـﻲ‬
‫ﺍﻟﺤﺎﻟﺔ ﺍﻟﻭﺠﺩﺍﻨﻴﺔ ﻭﺍﻟﺼﻭﺭﺓ ﺍﻟﻭﺍﻟﺩﻴﺔ ‪.‬‬
‫‪ -‬ﻜﻤﺎ ﺩﻟﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺃﻥ ﺍﻟﻨﻤﻭ ﺍﻻﻨﻔﻌﺎﻟﻲ ﻟﻠﻤﺭﺍﻫﻕ ﻭﺤﺎﻟﺘﻪ ﺍﻟﻭﺠﺩﺍﻨﻴﺔ ﻴﺘﺄﺜﺭ ﺒﺼﺩﻤﺔ ﺍﻻﻨﻔﺼﺎل ﻓـﻲ‬
‫ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺘﺄﺨﺭﺓ ‪.‬‬

‫‪ -‬ﺃﻥ ﻟﻸﻴﺘـﺎﻡ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ‪ .‬ﻤﺸﺎﻜـل ﻨﻔﺴﻴـﺔ ﻤﺸﺘﺭﻜـﺔ ﻭﻤﺘﻌﺩﺩﺓ ﻜﻤﺎ ﻜﺎﻥ ﻻﻓﺘﻘﺎﺩ ﺃﺤﺩ ﺍﻟﻭﺍﻟﺩﻴﻥ‬
‫ﺘﻌﻠﻕ ﺸﺩﻴﺩ ﺒﺎﻟﻭﺍﻟﺩ ﺍﻟﺒﺎﻗﻲ ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﺃﻅﻬﺭﺕ ﺍﻟﻨﺘﺎﺌﺞ ﺃﻥ ﻫﻨﺎﻙ ﺍﺨﺘﻼﻓﺎﹰ ﻭﺍﻀﺤﺎﹰ ﺒﻴﻥ ﻤﺭﺤﻠﺔ ﻤﺭﺍﻫﻘﺔ ﺍﻟﻴﺘﻴﻡ ﺍﻟﺫﻱ ﻓﻘﺩ ﺃﺤﺩ ﻭﺍﻟﺩﻴﻪ‬
‫ﻭﺍﻟﻤﺭﺍﻫﻕ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻤﻊ ﻭﺍﻟﺩﻴﻪ ﻭﺫﻟﻙ ﻨﺎﺘﺞ ﻋﻥ ﺍﺨﺘﻼﻑ ﻭﺘﻐـﻴﺭ ﻓـﻲ ﺍﻟﻤﺤﻴﻁ‪ ،‬ﻭﺍﻓﺘﻘـﺎﺩﻩ‬
‫ﻟﺤﻨـﺎﻥ ﻭﺭﻋﺎﻴـﺔ ﺃﺤﺩ ﺍﻟﻭﺍﻟﺩﻴﻥ ‪ ،‬ﻤﻤﺎ ﻴﺅﺜﺭ ﻋﻠﻰ ﺍﻟﻨﺎﺤﻴﺔ ﺍﻟﻭﺠﺩﺍﻨﻴـﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﻜﻤﺎ ﻟﻪ‬
‫ﺘﺄﺜﻴﺭ ﻋﻠﻰ ﺍﻟﻁﻤﻭﺤﺎﺕ ﺍﻟﻤﺴﺘﻘﺒﻠﻴﺔ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﺴﻜﺎﻴﺎ ‪: (1995 ) Skaia‬‬

‫)ﻤﻘﺎﺭﻨﺔ ﻨﺘﺎﺌﺞ ﺍﻟﻔﺤﺹ ﺍﻹﻜﻠﻴﻨﻴﻜﻲ ﻟﻸﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﻤﻌﻭﻗﻴﻥ ﻋﻘﻠﻴﺎﹰ ﻭﺍﻷﻁﻔﺎل ﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ‬
‫ﺍﻟﻤﻌﻭﻗﻴﻥ ﻋﻘﻠﻴﺎﹰ ﺍﻟﺤﺎﻀﺭﻴﻥ ﻤﻥ ﺃﺴﺭ ‪.‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻘﺎﺭﻨﺔ ﻨﺘﺎﺌﺞ ﺍﻟﻔﺤﺹ ﺍﻹﻜﻠﻴﻨﻴﻜﻲ ﻻﺴـﺘﺠﺎﺒﺎﺕ ﺍﻷﻁﻔـﺎل ﺍﻟﻤﻌـﻭﻗﻴﻥ‬
‫ﺍﻷﻴﺘﺎﻡ ﻭﻤﻘﺎﺭﻨﺔ ﺍﻟﻨﺘﺎﺌﺞ ﺒﺎﺴﺘﺠﺎﺒﺎﺕ ﺍﻷﻁﻔﺎل ﺍﻟﻤﻌﻭﻗﻴﻥ ﻏﻴﺭ ﺍﻷﻴﺘـﺎﻡ ‪ .‬ﺒﻠﻐـﺕ ﻋﻴﻨـﺔ ﺍﻟﺩﺭﺍﺴـﺔ ‪.‬‬
‫) ‪ ( 881‬ﻁﻔﻼﹰ ﺘﺭﺍﻭﺤﺕ ﺃﻋﻤﺎﺭﻫﻡ ﺒﻴﻥ ) ‪ ( 14-8‬ﺴﻨﺔ ﺜـﻡ ﺍﺨﺘﻴـﺎﺭﻫﻡ ﺒﻌـﺩ ﺘﻁﺒﻴـﻕ ﺍﺨﺘﺒـﺎﺭ‬
‫ﺍﻷﻤﺭﺍﺽ ﺍﻹﻜﻠﻴﻨﻴﻜﻴﺔ ‪ .‬ﺜﻡ ﻗﺴﻤﺕ ﺍﻟﻌﻴﻨﺔ ﺇﻟﻰ ﻤﺠﻤﻭﻋﺘﻴﻥ ‪ .‬ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﻭﻟﻰ ﻤﻥ ﺍﻷﻴﺘﺎﻡ ﺍﻟﻠﺫﻴﻥ ﻟﻡ‬
‫ﻴﻜﻭﻨﻭﺍ ﺒﺭﻋﺎﻴﺔ ﻭﺍﻟﺩﻴﻬﻡ ﻤﻨﺫ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻷﻭﻟﻰ ﻭﺒﻠﻎ ﻋﺩﺩﻫﻡ ) ‪ ( 272‬ﻴﺘﻴﻤﺎﹰ ﻓـﻲ ﺤـﻴﻥ ﺒﻠـﻎ ﻋـﺩﺩ‬
‫ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺜﺎﻨﻴﺔ ) ‪ ( 609‬ﻁﻔﻼﹰ ﻤﻤﻥ ﻨﺸﺄﻭﺍ ﻓﻲ ﺃﺴﺭ ﻤﺘﻜﺎﻤﻠﺔ ﺃﻭ ﻏﻴﺭ ﻤﺘﻜﺎﻤﻠﺔ ‪.‬‬
‫ﻭﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﻟﻔﺤﺹ ﺍﻹﻜﻠﻴﻨﻴﻜﻲ ﺜﻡ ﻗﺎﻡ ﺒﻤﻘﺎﺭﻨﺔ ﻨﺘﺎﺌﺞ ﺍﻟﻔﺤﺹ ﻭﺍﻟﺫﻱ ﺩﻟﺕ ﻨﺘﺎﺌﺠﻪ ﺇﻟﻰ ﻭﺠﻭﺩ‬
‫ﺍﺨﺘﻼﻓﺎﺕ ﺒﻴﻥ ﻨﺘﺎﺌﺞ ﺍﻟﻔﺤﺹ ﺒﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻭﻏﻴﺭ ﺍﻷﻴﺘـﺎﻡ ‪ ،‬ﺤﻴـﺙ ﺃﻥ ﻨﺘـﺎﺌﺞ ﺃﺜﺒﺘـﺕ ﺃﻥ ﺍﻷﻴﺘـﺎﻡ‬
‫ﺘﻀـﺎﻋﻔﺕ ﻋﻨﺩﻫـﻡ ﺍﻟﻤـﺸﺎﻜل ﻭﺫﻟﻙ ﺒﺴﺒﺏ ﺍﻹﻋﺎﻗﺔ ﺍﻟﻌﻘﻠﻴـﺔ ﻤـﻥ ﺠﻬـﺔ ﻭﺒـﺴﺒﺏ ﺍﻟﺤﺭﻤـﺎﻥ‬
‫ﺍﻟﻨﻔﺴﻲ ﻤﻥ ﺠﻬﺔ ﺃﺨﺭﻯ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﺴﺒﺠﻠﻤﺎﻥ ‪: (1991 ) Spigelman‬‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﺩﻻﻟﺔ ﺍﻻﻜﺘﺌﺎﺏ ﻭﺍﻟﺘﻭﺘﺭ ﻟﺩﻯ ﺍﻷﻁﻔـﺎل ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ‪.‬‬
‫ﻤﻘﺎﺭﻨﺔ ﺒﺄﻗﺭﺍﻨﻬﻡ ﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪.‬‬
‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 108‬ﻁﻔـﻼﹰ ﻤﺎ ﺒﻴـﻥ ﺫﻜـﺭ ﻭﺃﻨﺜﻰ ﻭﻗﺴﻤﺕ ﺇﻟﻰ ﻤﺠﻤـﻭﻋﺘﻴﻥ‬
‫ﺍﻟﻤﺠﻤﻭﻋـﺔ ﺍﻷﻭﻟـﻰ ) ‪ ( 54‬ﻁﻔل ﻤﻨﻬﻡ ) ‪ ( 27‬ﻁﻔﻼﹰ ‪ ،‬ﻭ ) ‪ ( 27‬ﻁﻔﻠﺔ ﻭﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﺨـﺭﻯ‬
‫) ‪ ، ( 54‬ﻤﻨﻬﻡ ) ‪ ( 27‬ﻁﻔﻼﹰ ‪ ،‬ﻭ ) ‪ ( 27‬ﻁﻔﻠﺔ ‪.‬‬
‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﻷﺴﻠﻭﺏ ﺍﻹﻜﻠﻴﻨﻴﻜﻲ ﻭﺒﺎﻟﺫﺍﺕ ﺍﺨﺘﺒﺎﺭ ﺭﻭﺸﺎﺥ ) ‪. (Rorschach‬‬
‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻋﺩﺓ ﺃﻤﻭﺭ ﻤﻨﻬﺎ ‪:‬‬
‫‪ -1‬ﺴﺠﻠﺕ ﻤﺠﻤﻭﻋﺔ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺃﻋﻠﻰ ﻤﻌﺩﻻﺕ ﺍﻻﻜﺘﺌﺎﺏ ﻤﻘﺎﺭﻨﺔ ﺒﺄﻗﺭﺍﻨﻬﻡ ﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ‪.‬‬
‫‪ -2‬ﺘﻤﻴﺯ ﺃﺩﺍﺀ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻓﻲ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺭﻭﺭﺸﺎﺥ ﺒﺎﻟﺨﺼﻭﻤﺔ ﻭﺍﻟﻌﺩﻭﺍﻨﻴﺔ ﻓﻲ ﺤﻴﻥ ﻟﻡ ﺘﻭﺠﺩ ﻫـﺫﻩ‬
‫ﺍﻟﻤﻴﺯﺓ ﻋﻨﺩ ﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ‪: ( 1991 )Tifany‬‬

‫ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻷﻡ ﻭﺍﻨﻌﻜﺎﺴﺎﺘﻪ ﻋﻠﻰ ﺴﻠﻭﻜﻴﺎﺕ ﺍﻷﻁﻔﺎل‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺩﺭﺍﺴﺔ ﺃﺜﺭ ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻷﻡ ﻭﺍﻨﻌﻜﺎﺴﻴﺎﺕ ﺍﻟﺤﺭﻤﺎﻥ ﻋﻠﻰ ﺴﻠﻭﻜﻴﺎﺕ ﺍﻷﻁﻔﺎل‬

‫ﺃﺠﺭﻴﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻋﻴﻨﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﻗﻭﺍﻤﻬﺎ ) ‪ ( 80‬ﻁﻔﻼﹰ ﻓﻲ ﻋﻤﺭ ﺍﻟﻤﺸﻲ ﻭﻓﺘﺭﺓ ﻤﺎ‬
‫ﻗﺒل ﺍﻟﻤﺩﺭﺴﺔ ﻭﺘﺭﺍﻭﺤﺕ ﺃﻋﻤﺎﺭﻫﻡ ﺒﻴﻥ ) ‪ ( 12‬ﺇﻟﻰ ) ‪ ( 62‬ﺸﻬﺭﺍﹰ ﺒﻤﺘﻭﺴﻁ ) ‪ ( 34‬ﺸﻬﺭﺍﹰ ﻭﻜـﺎﻥ‬
‫ﺁﺒﺎﺅﻫﻡ ﻴﻤﺜﻠﻭﻥ ﻤﺠﻤﻭﻋﺎﺕ ﻋﺭﻗﻴﺔ ﻤﺨﺘﻠﻔﺔ ﻭﻤﻥ ﻁﺒﻘﺔ ﻤﺘﻭﺴﻁﺔ ‪.‬‬
‫ﺘﻡ ﺘﻘﺴﻴﻡ ﺍﻟﻌﻴﻨﺔ ﺇﻟﻰ ﻤﺠﻤﻭﻋﺘﻴﻥ ‪ :‬ﻤﺠﻤﻭﻋﺔ ﺘﻌﺭﻀﺕ ﻟﺨﺒﺭﺓ ﺍﻟﺤﺭﻤﺎﻥ ﻭﺍﻻﻨﻔﺼﺎل ﻤﺭﺓ ‪،‬‬
‫ﻭﺍﺤﺩﺓ ﻭﻋﺩﺩﻫﺎ ) ‪ ( 40‬ﻁﻔﻼﹰ ‪ ،‬ﻭﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻟﺜﺎﻨﻴﺔ ﺘﻌﺭﻀﺕ ﻟﻠﺤﺭﻤﺎﻥ ﺃﻜﺜﺭ ﻤﻥ ﻤـﺭﺓ ﻭﻗﻭﺍﻤﻬـﺎ‬
‫) ‪ ( 40‬ﻁﻔﻼﹰ‪.‬‬
‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺃﻥ ‪:‬‬
‫ﻤﺠﻤﻭﻋﺔ ﺍﻟﺫﻴﻥ ﺍﻨﻔﺼﻠﻭﺍ ﻤﺭﺓ ﻭﺍﺤﺩﺓ ﺘﻤﻴﺯﺕ ﺒﺯﻴﺎﺩﺓ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﺘﻔﺎﻋل ‪.‬‬ ‫‪-‬‬

‫ﻤﺠﻤﻭﻋﺔ ﺍﻟﺫﻴﻥ ﺍﻨﻔﺼﻠﻭﺍ ﻋﺩﺓ ﻤﺭﺍﺕ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﻤﺸﺎﻜل ﻓﻲ ﺍﻟﻨﻭﻡ ﻭﺘﻭﺘﺭ ﻓﻲ ﺍﻟﺴﻠﻭﻙ ﻭﺍﻟﻠﻌﺏ‪.‬‬ ‫‪-‬‬

‫ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﺍﻨﻔﺼﻠﻭﺍ ﻋﺩﺓ ﻤﺭﺍﺕ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﻀﻐﻭﻁ ﻨﻔﺴﻴﺔ ﻭﻋﺩﻡ ﺍﺴﺘﻘﺭﺍﺭ ‪ ،‬ﻓـﻲ ﺤـﻴﻥ‬ ‫‪-‬‬

‫ﻨﺭﻯ ﻤﺠﻤﻭﻋﺔ ﺍﻟﺫﻴﻥ ﺍﻨﻔﺼﻠﻭﺍ ﻤﺭﺓ ﻭﺍﺤﺩﺓ ﻻ ﻴﻌﺎﻨﻭﻥ ﻤﻥ ﻫﺫﻩ ﺍﻟﻤﺸﻜﻼﺕ ‪.‬‬

‫‪‬‬
‫‪95‬‬
 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﻋﻁﻴﺔ )‪: (1991‬‬

‫ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ ﻟﺒﻌﺽ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﻁﻼﺏ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻌﺎﺩﻴﻴﻥ‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺒﻌﺽ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻟﻠﻁـﻼﺏ ﺍﻷﻴﺘـﺎﻡ‬
‫ﻤﺜل ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﻭﺍﻟﺘﻘﺩﻡ ﺍﻷﻜﺎﺩﻴﻤﻲ ‪ ،‬ﻭﻓﻬﻡ ﺍﻟﺸﺨﺼﻴﺔ ‪ .‬ﻤﻘﺎﺭﻨﺔ ﻤﻊ ﺯﻤﻼﺌﻬﻡ ﺍﻟﻌﺎﺩﻴﻴﻥ ﺍﻟﺫﻴﻥ‬
‫ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﻭﺍﻟﺩﻴﻬﻡ ‪.‬‬
‫ﺘﻜﻭﻨﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ ( 331‬ﻁﺎﻟﺒﺎﹰ ﻤﻥ ﺍﻟـﺼﻑ ﺍﻷﻭل ﻭﺍﻟﺜـﺎﻨﻲ ﻤـﻥ ﺍﻟﻤﺭﺤﻠـﺔ‬
‫ﺍﻟﺜﺎﻨﻭﻴﺔ ﻤﻥ ﺍﻟﺠﻨﺴﻴﻥ ﻤﻘﺴﻤﺔ ﺇﻟﻰ ﺃﺭﺒﻊ ﻤﺠﻤﻭﻋﺎﺕ ﻓﺭﻋﻴﺔ ‪ ،‬ﻫﻲ ) ‪ ( 101‬ﻤﻥ ﺍﻟﻁﻼﺏ ﺍﻟﻤﺘـﻭﻓﻰ‬
‫ﻭﺍﻟﺩﻫﻡ ﻤﻥ ﺒﻴﻨﻬﻡ ) ‪ ( 41‬ﻁﺎﻟﺒﺔ ‪ ( 58 ) ،‬ﻤﻥ ﺍﻟﻁﻼﺏ ﺍﻟﻤﺘﻭﻓﺎﺓ ﻭﺍﻟﺩﺘﻬﻡ ﻤـﻨﻬﻡ ) ‪ (26‬ﻁﺎﻟﺒـﺔ ﻭ )‬
‫‪ (161‬ﻤﻥ ﺍﻟﻁﻼﺏ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﻜﻼ ﻭﺍﻟﺩﻴﻬﻡ ‪ ،‬ﻤﻨﻬﻡ ) ‪ ( 64‬ﻁﺎﻟﺒﺔ ﻭ ) ‪ ( 11‬ﻤﻥ ﺍﻟﻁـﻼﺏ‬
‫ﺍﻟﻤﺘﻭﻓﻰ ﻜﻼ ﻭﺍﻟﺩﻴﻬﻡ ﻤﻥ ﺒﻴﻨﻬﻡ ) ‪ ( 3‬ﻁﺎﻟﺒﺎﺕ ‪.‬‬
‫ﻭﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻋﺩﺓ ﻨﺘﺎﺌﺞ ﻤﻨﻬﺎ ‪:‬‬
‫‪ -‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺤﺭﻤﺎﻥ ﻤﺘﻭﻓﻰ ﺍﻷﺏ – ﻤﺘﻭﻓﻰ ﺍﻷﻡ‬
‫– ﻤﺘﻭﻓﻰ ﺍﻷﺏ ﻭﺍﻷﻡ ﻋﺎﺩﻴﻴﻥ ﻓﻲ ﻤﺘﻐﻴﺭﺍﺕ ‪ :‬ﺍﻻﺠﺘﻤﺎﻋﻴﺔ – ﺍﻟﺤﺭﺹ ‪ /‬ﺍﻟﺘﻔﻜﻴﺭ ﺍﻷﺼـﻴل –‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ – ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ‪..‬‬

‫‪ -‬ﺒﻴﻨﻤﺎ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺘﺭﺠﻊ ﻟﻨﻤﻁ ﺍﻟﺤﺭﻤﺎﻥ ﻓﻲ ﻤﺘﻐﻴـﺭﺍﺕ‪ :‬ﺍﻟﻤﻜﺎﻨـﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪،‬‬
‫ﺍﻟﺘﻨﺎﻓﺱ ‪ ،‬ﻭﺍﻟﺤﻴﻭﻴﺔ ‪ ،‬ﻭﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ‪ ،‬ﻭﺍﻟﻤﺒﺎﺩﺃﺓ ﻭﺍﻟﺜﻘﺔ ﺒﺎﻟﻨﻔﺱ ‪.‬‬

‫‪ -‬ﻜﻤﺎ ﻨﺘﺞ ﻋﻥ ﺍﻟﺩﺭﺍﺴﺔ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺠﻨﺴﻴﻥ ﻓﻲ ﻤﺘﻐﻴـﺭﺍﺕ ‪:‬‬
‫ﺍﻻﺠﺘﻤـﺎﻋﻴﺔ ﻭﺍﻟﻤﻜﺎﻨـﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪ ،‬ﺍﻟﺘﻨﺎﻓﺱ ﻓـﻲ ﺍﻟﺨـﺼﻭﻤﺔ ‪ ،‬ﺍﻟﺤـﺭﺹ ‪ ،‬ﺍﻟﺘﻔﻜﻴـﺭ‬
‫ﺍﻷﺼﻴل ‪ ،‬ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ‪.‬‬

‫‪ -‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﺒـﻴﻥ ﻨﻤـﻁ ﺍﻟﺤﺭﻤـﺎﻥ ﻭﺍﻟﺠـﻨﺱ ﻓـﻲ ﺠﻭﺍﻨـﺏ‬
‫ﺸﺨﺼﻴﺔ ﺍﻟﻁﻼﺏ ﻤﻭﻀﻊ ﺍﻟﺩﺭﺍﺴﺔ ﻋﺩﺍ ﻤﺘﻐﻴـﺭﺍﺕ ﺘﻘـﺩﻴﺭ ﺍﻟـﺫﺍﺕ ﻭﺍﻟﺠﺎﺫﺒﻴـﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ‬
‫ﻭﺍﻟﺜﻘﺔ ﺒﺎﻟﻨﻔﺱ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ‪: (1992) Abdalla‬‬

‫ﺒﻌﻨﻭﺍﻥ ‪ :‬ﺍﻟﻌﺩﻭﺍﻨﻴﺔ ﻜﺄﺤﺩ ﻋﻭﺍﻤل ﻏﻴﺎﺏ ﺍﻷﺏ ‪.‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻤﻌﺭﻓﺔ ﻤﺩﻯ ﺍﻟﻌﺩﺍﺌﻴـﺔ ﺍﻟﻤﻭﺠـﻭﺩﺓ ﻋﻨـﺩ ﻋﻴﻨـﺔ ﻤـﻥ ﺍﻟﻤـﺭﺍﻫﻘﻴﻥ‬
‫ﺍﻷﻴﺘﺎﻡ ﻤﻘﺎﺭﻨﺔ ﺒﺄﻤﺜﺎﻟﻬﻡ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻟﻤﻭﺠﻭﺩ ﺁﺒﺎﺀﻫﻡ ‪.‬‬
‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ )‪ ( 150‬ﻤﺭﺍﻫﻘﺎﹰ ‪ ( 60) ،‬ﻤﺭﺍﻫﻘﺎﹰ ﻤﻭﺠﻭﺩ ﺍﻷﺏ ‪ ،‬ﻭ )‪ ( 90‬ﻤﺭﺍﻫﻘـﺎﹰ‬
‫ﺁﺒﺎﺅﻫﻡ ﻏﺎﺌﺒﻭﻥ ‪ .‬ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﺨﺘﺒﺎﺭ ﺍﻟﻌﺩﻭﺍﻨﻴﺔ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻋﺩﺓ ﻨﺘﺎﺌﺞ ‪ ،‬ﻤﻨﻬﺎ ‪:‬‬

‫ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﻪ ﺩﺍﻟﺔ ﺒﻴﻥ ﻜﻡ ﺍﻟﻌـﺩﺍﺀ ﻋﻨـﺩ ﺍﻟﻤـﺭﺍﻫﻘﻴﻥ ﻤﺘﻐﻴـﺏ ﺍﻷﺏ ﻭﺍﻟﻤـﺭﺍﻫﻘﻴﻥ‬ ‫‪-‬‬

‫ﺤﺎﻀﺭﻱ ﺍﻷﺏ ‪ .‬ﻟﺼﺎﻟﺢ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﻏﺎﺌﺒﻲ ﺍﻷﺏ ‪.‬‬

‫ﻋﺩﻡ ﻭﺠـﻭﺩ ﻋـﻼﻗﺔ ﺇﺭﺘﺒﺎﻁ ﺩﺍﻟﺔ ﻓﻲ ﺤﺠﻡ ﺍﻟﻌﺩﺍﺀ ﻓـﻲ ﺤﺎﻟـﺔ ﻏﻴـﺎﺏ ﺍﻷﺏ ﺴـﺒﺏ ﻫـﺫﺍ‬ ‫‪-‬‬

‫ﺍﻟﻐﻴﺎﺏ ) ﻁﻼﻕ – ﻤﻭﺕ ‪ -‬ﻋﻤل ﻓﻲ ﺍﻟﺨﺎﺭﺝ ( ‪.‬‬

‫ﻭﺠـﻭﺩ ﻋﻼﻗﺔ ﺩﺍﻟﺔ ﻓﻲ ﺤﺠﻡ ﺍﻟﻌـﺩﺍﺀ ﻭﺠـﻨﺱ ﺍﻟﻤﺭﺍﻫـﻕ ) ﺫﻜـﺭ ﺃﻭ ﺃﻨﺜـﻰ ( ‪ ،‬ﻟـﺼﺎﻟﺢ‬ ‫‪-‬‬

‫ﺍﻹﻨﺎﺙ‪.‬‬

‫ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﻪ ﻓﻲ ﺤﺠﻡ ﺍﻟﻌﺩﺍﺀ ﺒـﻴﻥ ﺍﻟﻤﺭﺍﻫـﻕ ﺫﻱ ﺍﻟﻭﻀـﻊ ﺍﻻﻗﺘـﺼﺎﺩﻱ ﺍﻟﺠﻴـﺩ‬ ‫‪-‬‬

‫ﻭﺍﻟﻤﺭﺍﻫﻕ ﺫﻱ ﺍﻟﻭﻀﻊ ﺍﻻﻗﺘﺼﺎﺩﻱ ﺍﻟﺴﻴﺊ ﻟﺼﺎﻟﺢ ﺍﻟﺜﺎﻨﻲ ‪.‬‬

‫ﻭﺃﺸﺎﺭﺕ ﺍﻟﺩﺭﺍﺴـﺔ ﺇﻟـﻰ ﺃﻥ ﺍﻟﺤﺭﻤـﺎﻥ ﺍﻷﺒـﻭﻱ ﻭﺍﻻﻗﺘـﺼﺎﺩﻱ ﻴـﺅﺩﻱ ﺇﻟـﻰ ﺯﻴـﺎﺩﺓ‬

‫ﺍﻟﻌﺩﻭﺍﻨﻴﺔ ﻋﻨﺩ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ‪.‬‬

‫ﺩﺭﺍﺴﺔ ‪: (1993 ) Nelson C Valliant‬‬

‫ﺩﻴﻨﺎﻤﻴﻜﻴﺔ ﺸﺨﺼﻴﺔ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻟﺫﻜﻭﺭ ﻓﻲ ﺤﺎل ﻏﻴﺎﺏ ﺍﻵﺒﺎﺀ ‪.‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﺴـﻤﺎﺕ ﺸﺨـﺼﻴﺔ ﺍﻟﻤـﺭﺍﻫﻘﻴﻥ ﺍﻟـﺫﻴﻥ ﺤﺭﻤـﻭﺍ ﻤـﻥ‬
‫ﺁﺒﺎﺌﻬﻡ ﻭﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺍﻷﺏ ﺍﻟﺒﺩﻴل ﻭﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤـﻊ ﺁﺒـﺎﺌﻬﻡ ﺍﻟﺤﻘﻴﻘﻴـﻴﻥ‪ ،‬ﻭﻗـﺩ ﺒﻠﻐـﺕ‬
‫ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴـﺔ ) ‪ ( 60‬ﻤﺭﺍﻫﻘـﺎﹰ ﺘﺘـﺭﺍﻭﺡ ﺃﻋﻤـﺎﺭﻫﻡ ﺒـﻴﻥ ) ‪ ( 18 -13‬ﺴـﻨﺔ ‪ ،‬ﻭﺍﺴـﺘﺨﺩﻡ‬
‫ﺍﻟﺒﺎﺤﺜﺎﻥ ﻋﺩﺓ ﺃﺩﻭﺍﺕ ﻟﻘﻴﺎﺱ ﺴﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ‪ .‬ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬
‫ﻭﺠـﻭﺩ ﻋﻼﻗـﺎﺕ ﻭﺩﻻﻻﺕ ﺍﻻﻜﺘﺌﺎﺏ ‪ ،‬ﻭﺘﻭﻫـﻡ ﺍﻟﻤـﺭﺽ ‪ ،‬ﻭﺍﻟـﺸﻌـﻭﺭ ﺒﺎﻟـﺫﻨﺏ ﻟـﺩﻯ‬ ‫‪-‬‬

‫ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻟﺫﻴﻥ ﺤﺭﻤﻭﺍ ﻤﻥ ﺁﺒﺎﺌﻬﻡ ‪.‬‬

‫ﻭﺠﻭﺩ ﺘﺸﺎﺒﻪ ﺇﻟﻰ ﺤـﺩ ﻤـﺎ ﺒﻴـﻥ ﺍﻟﻤﺭﺍﻫﻘﻴـﻥ ‪ ،‬ﺍﻟﺫﻴـﻥ ﻴﻌﻴﺸـﻭﻥ ﻤـﻊ ﺁﺒـﺎﺌﻬﻡ ‪ ،‬ﻭﺒـﻴﻥ‬ ‫‪-‬‬

‫ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺍﻷﺏ ﺍﻟﺒﺩﻴل ‪.‬‬

‫ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻷﺏ ‪ ،‬ﻭﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻅﺭﻭﻑ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺍﻗﺘـﺼﺎﺩﻴﺔ‬ ‫‪-‬‬

‫ﺼﻌﺒﺔ ﻤﺘﺸﺎﺒﻬﻴﻥ ﺇﻟﻰ ﺤﺩ ﻤﺎ ﻓﻲ ﺴﻤﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﺩﺭﺍﺴﺔ ﻴﻭﻨﺱ ) ‪: ( 1993‬‬

‫ﺩﺭﺍﺴﺔ ﻋﺎﻤﻠﻴﺔ ﻟﻠﺘﻜﻭﻴﻥ ﺍﻟﻨﻔﺴﻲ ﻟﻸﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺃﺴﺭﻴــﺎﹰ ﻓــﻲ ﻀـﻭﺀ ﺃﻨﻤـﺎﻁ‬
‫ﻤﺨﺘﻠﻔﺔ ﻤﻥ ﺍﻟﺤﺭﻤﺎﻥ‪.‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺴﻤﺎﺕ ﺸﺨﺼﻴﺔ ﺍﻷﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺃﺴﺭﻴﺎﹰ ﺴﻭﺍﺀ ﻜﺎﻥ‬
‫ﻫﺫﺍ ﺍﻟﺤﺭﻤﺎﻥ ﺒﺎﻟﻭﻓﺎﺓ ﺃﻭ ﺒﺎﻟﻁﻼﻕ ‪ .‬ﻜﻤﺎ ﻫﺩﻓﺕ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻌﺎﻤﻠﻴﺔ ﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻜـﻭﻴﻥ‬
‫ﺍﻟﻨﻔﺴﻲ ﻟﻸﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﻤﺩﻯ ﺍﺨﺘﻼﻓﻬﺎ ﺒﺎﺨﺘﻼﻑ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﻤﺴﺘﺨﺩﻤﺔ ﻓـﻲ ﺍﻟﺩﺭﺍﺴـﺔ ‪،‬‬
‫ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﺍﻟـﺩﻴﻨﺎﻤﻲ ﻟﻸﻁﻔـﺎل ﺍﻟﻤﺤﺭﻭﻤﻴــﻥ ﺃﺴــﺭﻴﺎﹰ ﻤﺭﺘﻔﻌـﻲ‬
‫ﻭﻤﻨﺨﻔﻀﻲ ﺍﻟﺘﻭﺍﻓﻕ ‪.‬‬
‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 425‬ﻁﻔﻼﹰ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺃﺴﺭﻴﺎﹰ ﻭﺍﻟﻤﻘﻴﻤﻴﻥ ﺒﻤﺅﺴﺴﺎﺕ‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻥ ﻋﺩﺓ ﻤﺤﺎﻓﻅﺎﺕ ﻓﻲ ﻤﺼﺭ ‪.‬‬
‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﻋﺩﺓ ﺃﺩﻭﺍﺕ ﻟﻠﺩﺭﺍﺴﺔ ﻤﻨﻬﺎ ‪ :‬ﻤﻘﻴﺎﺱ ﺍﻟﺸﺨﺼﻴﺔ ﻟﻸﻁﻔﺎل ﻤﻥ ﺇﻋﺩﺍﺩ ﺍﻟﺒﺎﺤﺙ‬
‫ﻭﻤﻘﻴﺎﺱ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﺇﻋﺩﺍﺩ ‪ :‬ﻋﻁﻴﺔ ﻫﻨﺎ ‪.‬‬
‫ﻭﻜﺸﻔﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻥ ‪:‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻗﺒل ﻭﺒﻌﺩ ﺍﻟﺨﺎﻤﺴﺔ ‪ ،‬ﻟﺼﺎﻟﺢ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻗﺒـل‬
‫ﺍﻟﺨﺎﻤﺴﺔ ﻓﻲ ﺍﻟﺴﻤﺎﺕ ﺍﻟﺴﻠﺒﻴﺔ ‪ :‬ﺍﻻﻨﻁﻭﺍﺀ ‪ ،‬ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ ‪ ،‬ﻭﺍﻻﻀـﻁﺭﺍﺏ …‬
‫ﻭﻟﺼﺎﻟﺢ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺒﻌﺩ ﺍﻟﺨﺎﻤﺴﺔ ﻓﻲ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﻤﺘﻐﻴﺭﺍﺘﻬﻤﺎ ‪.‬‬
‫‪ -‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒـﻴﻥ ﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﺒـﺎﻟﻁﻼﻕ ﻭﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﺒﺎﻟﻭﻓـﺎﺓ ﻟـﺼﺎﻟﺢ‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺒﺎﻟﻁﻼﻕ ‪.‬‬
‫‪ -‬ﺘﺸﻭﻩ ﻭﺍﻀﻁﺭﺍﺏ ﺍﻟﺒﻨﻴﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ ﺠﺎﻨﺒﻬﺎ ﺍﻟﻭﺠﺩﺍﻨﻲ ﻟﺩﻯ ﻤﺭﺘﻔﻌﻲ ﻭﻤﻨﺨﻔﻀﻲ ﺍﻟﺘﻭﺍﻓﻕ ﻨﺘﻴﺠﺔ‬
‫ﺍﻓﺘﻘﺎﺩ ﺍﻷﻤﻭﻤﺔ ﺍﻟﺤﻨﻭﻨﺔ ﻭﺍﻷﺒﻭﺓ ﺍﻟﺼﺎﺩﻗﺔ ﻭﺍﻹﻴﺩﺍﻉ ﺒﺎﻟﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻜﻤﺎ ﺘﻐﻠﻐـل ﻋـﺎﻤﻠﻲ‬
‫ﺍﻟﻤﻴل ﻟﻼﻨﻁﻭﺍﺀ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻟﻼﻀﻁﺭﺍﺏ ﺍﻟﻨﻔﺴﻲ ﻓﻲ ﺠﻤﻴﻊ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺔ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ﻗﺎﺴﻡ ) ‪: (1994‬‬

‫ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﺴﻠﻭﻜﻴﺔ ﻟﻸﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟـﺴﻠﻭﻜﻴﺔ ﻭﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﻟﻸﻁﻔـﺎل‬
‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻭﺍﻟﻤﻭﺩﻋﻴﻥ ﺒﺎﻟﻤﺅﺴﺴﺎﺕ ﻭﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ‪.‬‬
‫ﺘﻜﻭﻨﺕ ﻋﻴﻨﺔ ﺍﻟﺒﺤﺙ ﻤﻥ ) ‪ ( 120‬ﻁﻔﻼﹰ ﻭﻁﻔﻠﺔ ﻓﻲ ﺜﻼﺙ ﻤﺠﻤﻭﻋﺎﺕ ‪ ،‬ﻤﺠﻤﻭﻋﺔ ﺍﻷﺴـﺭ‬
‫ﺍﻟﺒﺩﻴﻠﺔ ﻭﻗﻭﺍﻤﻬﺎ ) ‪ ( 40‬ﻁﻔﻼﹰ ﻭﻁﻔﻠﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺘﺘﻜـﻭﻥ ﻤـﻥ ) ‪ ( 40‬ﻁﻔـﻼﹰ‬
‫ﻭﻁﻔﻠﺔ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﻋﺩﺓ ﺃﺩﻭﺍﺕ ﻤﻨﻬﺎ ‪:‬‬

‫ﺍﺨﺘﺒﺎﺭ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻟﻸﻁﻔﺎل ﺴﻥ ﻤﺎ ﻗﺒل ﺍﻟﻤﺩﺭﺴﺔ ‪ ،‬ﺇﻋـﺩﺍﺩ ‪ :‬ﻁﻠﻌـﺕ ﻤﻨـﺼﻭﺭ‬ ‫‪-1‬‬
‫ﻭﺤﻠﻴﻡ ﺒﺸﺎﻱ ) ‪. ( 1981‬‬
‫ﻗﺎﺌﻤﺔ ﺴﻠﻭﻙ ﻁﻔل ﻤﺎ ﻗﺒل ﺍﻟﻤﺩﺭﺴـﺔ ‪ ،‬ﺇﻋـﺩﺍﺩ ‪ Guire & Richman :‬ﺘﻌﺭﻴـﺏ‬ ‫‪-2‬‬
‫ﻭﺘﻌﺩﻴل ﺍﻟﺒﺎﺤﺙ ‪.‬‬
‫ﺍﺨﺘﺒﺎﺭ ﺭﺴﻡ ﺍﻟﺭﺠل ‪ ،‬ﺇﻋﺩﺍﺩ ‪. Goodenough-Hrris :‬‬ ‫‪-3‬‬
‫ﺍﺴﺘﻤﺎﺭﺍﺕ ﻟﺒﻴﺎﻨﺎﺕ ﺍﻷﻁﻔﺎل ‪ ،‬ﺇﻋﺩﺍﺩ ﺍﻟﺒﺎﺤﺙ ‪.‬‬ ‫‪-4‬‬
‫ﻭﺘﻭﺼﻠﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬
‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ‪ ،‬ﻭﺃﻁﻔﺎل ﺍﻟﻤﺅﺴـﺴﺎﺕ ﻓـﻲ‬ ‫‪-‬‬
‫ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ‪ ،‬ﻟﺼﺎﻟﺢ ﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ‪.‬‬
‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ‪ ،‬ﻭﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻓﻲ‬ ‫‪-‬‬
‫ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ‪ ،‬ﻟﺼﺎﻟﺢ ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪.‬‬
‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻜل ﻤﻥ ﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﺒﺩﻴﻠﺔ ‪ ،‬ﻭﺃﻁﻔﺎل ﺍﻟﻤﺅﺴﺴﺎﺕ‬ ‫‪-‬‬
‫‪ ،‬ﻭﺒﻴﻥ ﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﻁﺒﻴﻌﻴﺔ ‪ ،‬ﻓﻲ ﺒﻌﺽ ﺃﺒﻌﺎﺩ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ‪ ،‬ﻟﺼﺎﻟﺢ ﺃﻁﻔـﺎل ﺍﻷﺴـﺭ‬
‫ﺍﻟﻁﺒﻴﻌﻴﺔ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ‪: ( 1996 ) Ahmad & Mohammed‬‬

‫ﻨﻤﻭ ﺍﻟﻌﺎﻁﻔﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻨﺩ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺍﻟﻤﻼﺠﺊ ﻭﻤﺭﺍﻜـﺯ ﺍﻟﺘﻨـﺸﺌﺔ ﺍﻟﺘﻘﻠﻴﺩﻴـﺔ ﻓـﻲ‬
‫ﻜﺭﺩﺴﺘﺎﻥ ﺍﻟﻌﺭﺍﻗﻴﺔ‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻓﺤﺹ ﺤﺎﻟﺔ ﺍﻷﻴﺘﺎﻡ ﻭﻨﻤﻭﻫﻡ ﺍﻟﻌﺎﻁﻔﻲ ﺍﻻﺠﺘﻤـﺎﻋﻲ ﻓـﻲ ﻜﺭﺩﺴـﺘﺎﻥ‬
‫ﺍﻟﻌﺭﺍﻗﻴﺔ ‪ ،‬ﺤﻴﺙ ﺃﺨﺫﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ﻨﻭﻋﻴﻴﻥ ﻤﻥ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻨﻭﻋﻴﺔ ﺍﻷﻭﻟﻰ ﻤﻥ ﺍﻷﻴﺘﺎﻡ ﺍﻟﻠـﺫﻴﻥ‬
‫ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺍﻟﻤﻼﺠﺊ ﺍﻟﺤﺩﻴﺜﺔ ﻭﺍﻟﻨﻭﻋﻴﺔ ﺍﻟﺜﺎﻨﻴﺔ ﻤﻥ ﺍﻟﻠﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻤﺭﺍﻜﺯ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﻌﺎﺩﻴـﺔ‬
‫ﻭﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﻌﻤل ﻨﻤﻭﺫﺝ ﺍﺨﺘﻴﺎﺭ ﻭﻤﺘﺎﺒﻌﺔ ﺍﻷﻴﺘﺎﻡ ﻟﻤﺩﺓ ﻋﺎﻡ ‪ .‬ﻤﻊ ﺍﻷﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻤﺸﻜﻼﺕ‬
‫ﺍﻟﺴﻠﻭﻜﻴﺔ ﻭﺭﺩﻭﺩ ﺃﻓﻌﺎل ﺍﻷﻁﻔﺎل ﻋﻠﻰ ﺍﻟﻀﻐﻭﻁ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﺘﻲ ﻴﻌﻴﺸﻭﻨﻬﺎ ‪ .‬ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺜﺎﻥ ﺍﻟﻘﺎﺌﻤـﺔ‬
‫ﺍﻟﺴﻠﻭﻜﻴﺔ ﻟﺸﻴﻥ ﺒﺎﻙ‪ .‬ﻤﻘﻴﺎﺱ ﺍﻻﻀﻁﺭﺍﺏ ﺍﻟﻌﺼﺒﻲ‪.‬‬
‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ‪:‬‬
‫ﻭﺠﻭﺩ ﺘﺤﺴﻥ ﻓﻲ ﺍﻟﻘﺩﺭﺍﺕ ‪ ،‬ﻟﺩﻯ ﺍﻟﻌﻴﻨﻴﻥ ﻤﻊ ﻭﺠﻭﺩ ﺍﻨﺨﻔﺎﺽ ﻓﻲ ﺍﻟﻤـﺸﻜﻼﺕ ‪ .‬ﻭﻟﻜـﻥ‬
‫ﺘﺯﺍﻴﺩﺕ ﻨﻘﺎﻁ ﺍﻟﻤﺸﺎﻜل ﺍﻟﺴﻠﻭﻜﻴﺔ ﻟﺩﻯ ﺍﻟﻌﻴﻨﺔ ﺍﻟﺘﻲ ﺃﺨﺫﺕ ﻤﻥ ﺍﻟﻤﻠﺠﺄ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﻭﻋﺎﺸﺕ ﻓﻲ ﻤﺭﺍﻜﺯ‬
‫ﺍﻟﻌﻨﺎﻴﺔ ﺍﻟﺘﻘﻠﻴﺩﻴﻪ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺘﺯﺍﻴﺩﺕ ﺃﻋﺭﺍﺽ ﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟﻤﺼﺎﺤﺒﺔ ﻟﻠﻀﻐﻁ ﺍﻟﻌﺼﺒﻲ ﻟﺩﻯ ﻋﻴﻨﺔ ﺃﻁﻔﺎل ﺍﻟﻤﻼﺠـﺊ‬
‫ﺃﻜﺜﺭ ﻤﻥ ﺃﻁﻔﺎل ﺍﻟﻤﺭﺍﻜﺯ ﺍﻟﻤﻌﺘﺎﺩﺓ ﻭﻫﺫﺍ ﺩﻟﻴل ﻋﻠﻰ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻹﻴﺠﺎﺒﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻤﻴﺯ ﺒﻬـﺎ ﺍﻟﻌـﺎﺌﻼﺕ‬
‫ﺍﻟﻘﺭﻭﻴﺔ ﻓﻲ ﺍﻟﻌﻨﺎﻴﺔ ﺒﺎﻷﻴﺘﺎﻡ ﻭﺭﻋﺎﻴﺘﻬﻡ ‪ ،‬ﺤﻴﺙ ﺃﻥ ﺍﻷﻴﺘﺎﻡ ﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺃﺴﺭﻫﻡ ﻭﻴﺘـﺭﺩﺩﻭﻥ ﻋﻠـﻰ‬
‫ﻤﺭﺍﻜﺯ ﺍﻟﻌﻨﺎﻴﺔ ‪ .‬ﻓﺘﻜﻭﻥ ﺍﻟﺭﻋﺎﻴﺔ ﻤﺯﺩﻭﺠﺔ ‪.‬‬

‫ﺩﺭﺍﺴﺔ ‪: ( 2000 ) Nakadi & Mukallid‬‬

‫ﻤﻘﺎﺭﻨﺔ ﺘﺼﻭﺭ ﺍﻟﺫﺍﺕ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﺘﺤﺼﻴل ﺍﻷﻜﺎﺩﻴﻤﻲ ﻓﻲ ﻀﻭﺀ ﺍﻟﺠﻨﺱ ﻭﺍﻟـﺼﻑ ﻟـﺩﻯ‬
‫ﻋﻴﻨﺔ ﻤﻥ ﻁﻼﺏ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻤﺘﻭﺴﻁﺔ ﻓﻲ ﺩﺍﺭ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﻟﺒﻨﺎﻥ‬

‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻋﻘﺩ ﻤﻘﺎﺭﻨﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﺘﺤﺼﻴل ﺍﻷﻜﺎﺩﻴﻤﻲ ﻟﺩﻯ ﻋﻴﻨـﺔ‬
‫ﻤﻥ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﻀﻭﺀ ﻤﺘﻐﻴﺭﺍﺕ ﻋﺩﺓ ‪ ،‬ﻤﺜل ‪ :‬ﺍﻟﺼﻑ ‪ ،‬ﺍﻟﺠﻨﺱ ‪ ،‬ﻨﻤـﻁ ﺍﻟﻌﻨﺎﻴـﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪،‬‬
‫ﺍﻟﺤﺭﻤﺎﻥ ﺍﻷﺒﻭﻱ ﺃﻭ ﺍﻟﺤﺭﻤﺎﻥ ﺍﻷﻤﻭﻤﻲ ‪ ،‬ﻭﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻻﺜﻨﻴﻥ ﻤﻌﺎﹰ ‪.‬‬

‫ﺒﻠﻐﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ) ‪ ( 90‬ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭ ) ‪ ( 85‬ﻤﻥ ﺍﻹﻨﺎﺙ ﻓﻲ ﺍﻟـﺼﻔﻭﻑ ﺍﻟﺨـﺎﻤﺱ‬

‫ﻭﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺴﺎﺒﻊ ﻓﻲ ﻤﺩﺭﺴﺔ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺃﺤﺩ ﻤﺩﻥ ﻟﺒﻨﺎﻥ ‪.‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﺴﺘﺒﻴﺎﻥ ﺘﺼﻭﺭ ﺍﻟﺫﺍﺕ ﻤﺘﻌـﺩﺩ ﺍﻷﻭﺠـﻪ ‪ ،‬ﺇﻋـﺩﺍﺩ ‪( Shavelson ) :‬‬
‫ﻭﺍﻟﺫﻱ ﻴﺸﻤل ﺜﻤﺎﻨﻴﺔ ﺃﺒﻌﺎﺩ ﻟﺘﺼﻭﺭ ﺍﻟﺫﺍﺕ ‪.‬‬

‫ﻭﺩﻟﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺍﺴﺔ ﺇﻟﻰ ﻋﺩﺓ ﻨﺘﺎﺌﺞ ‪ ،‬ﻤﻨﻬﺎ ‪:‬‬

‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ‪ ،‬ﺘﻌﺯﻯ ﺇﻟﻰ ﺍﻟﺼﻑ ﻭﺍﻟﺠﻨﺱ‪.‬‬ ‫‪-‬‬

‫ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ‪ ،‬ﻴﻌﺯﻯ ﺇﻟﻰ ﻨﻭﻉ ﺍﻟﺤﺭﻤﺎﻥ ‪.‬‬ ‫‪-‬‬

‫ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﻪ ﻤﻥ ﻋﻨﺎﺼﺭ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ‪.‬‬ ‫‪-‬‬

‫ﻭﺠﻭﺩ ﻋﻼﻗﺔ ﺍﺭﺘﺒﺎﻁﻴﻪ ﺩﺍﻟﺔ ﺒﻴﻥ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺒﻴﻥ ﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ‪.‬‬ ‫‪-‬‬

‫ﺩﺭﺍﺴﺔ ﺸﺘﺎﺕ ) ‪: ( 2000‬‬

‫ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺱ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ‪.‬‬
‫ﻫﺩﻓﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﺍﻟﻜﺸﻑ ﻋﻥ ﻤﻜﻭﻨﺎﺕ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺱ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﻜﻤﺎ ﻫﺩﻓﺕ‬
‫ﺇﻟﻰ ﺍﻟﺘﻌﺭﻑ ﺇﻟﻰ ﺒﻌﺽ ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺅﺜﺭﺓ ﻓﻲ ﺫﻟﻙ ﺍﻟﺒﻨﺎﺀ ﻭﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺠـﻨﺱ ﻭﻨﻤـﻁ‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻟﺘﺭﺘﻴﺏ ﺍﻟﻤﻴﻼﺩﻱ ‪.‬‬
‫ﺘﻜﻭﻨﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ ( 194‬ﻁﻔﻼﹰ ﻴﺘﻴﻤﺎﹰ ‪ ،‬ﻤﻨﻬﻡ ) ‪ ( 88‬ﻤـﻭﺩﻋﻴﻥ ﺒﺎﻟﻤﺅﺴـﺴﺎﺕ‬
‫ﺍﻹﻴﻭﺍﺌﻴﺔ ﻭ ) ‪ ( 106‬ﻴﻌﻴﺸﻭﻥ ﻀﻤﻥ ﺃﺴﺭﻫﻡ‬
‫‪‬‬
‫‪100‬‬
 ‫‪ ‬‬

‫ﺍﺴﺘﺨﺩﻤﺕ ﺍﻟﺒﺎﺤﺜﺔ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﻤﻥ ﺇﻋﺩﺍﺩ ﺍﻟﺒﺎﺤﺙ‪ ،‬ﻭﻗﺎﺌﻤﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ‪ ،‬ﺇﻋﺩﺍﺩ ‪:‬‬
‫ﻋﺒﺩ ﺍﷲ ﺍﻟﻜﻴﻼﻨﻲ ﻭﻋﻠﻲ ﻋﺒﺎﺱ‪.‬‬
‫ﺨﻠﺼﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺇﻟﻰ ﻋﺩﺓ ﻨﺘﺎﺌﺞ ‪ ،‬ﻤﻨﻬﺎ ‪:‬‬
‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻓﻲ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴـﺔ ﻟﻠﺒﻨـﺎﺀ ﺍﻟﻨﻔـﺴﻲ‬ ‫‪-‬‬

‫ﻟﺼﺎﻟﺢ ﺍﻟﺫﻜﻭﺭ ﻤﻤﺎ ﻴﺩل ﺃﻥ ﺍﻟﺫﻜﻭﺭ ﺃﻗل ﺘﺄﺜﻴﺭﺍﹰ ﺒﻭﻓﺎﺓ ﺍﻷﺏ ﻤﻥ ﺍﻟﺒﻨﺎﺕ ‪.‬‬
‫ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺩﺭﺠﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﺘﻌﺯﻯ ﺇﻟﻰ ﻨﻤﻁ ﺍﻟﺭﻋﺎﻴﺔ ‪.‬‬ ‫‪-‬‬

‫ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﺩﺭﺠﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﺘﻌﺯﻯ ﺇﻟﻰ ﺍﻟﺘﺭﺘﻴﺏ ﺍﻟﻤﻴﻼﺩﻱ ‪.‬‬ ‫‪-‬‬

‫ﻋﺩﻡ ﻭﺠﻭﺩ ﺃﺜﺭ ﺘﻔﺎﻋل ﺩﺍل ﺒﻴﻥ ﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺠﻨﺱ ﻭﻨﻤﻁ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺍﻟﺘﺭﺘﻴﺏ ﺍﻟﻤـﻴﻼﺩﻱ ﻋﻠـﻰ‬ ‫‪-‬‬

‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ‪.‬‬

‫ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻋﻠﻰ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻤﻔﻬﻭﻡ ﺍﻟـﺫﺍﺕ ﺒـﻴﻥ ﺍﻷﻁﻔـﺎل‬ ‫‪-‬‬

‫ﺍﻷﻴﺘﺎﻡ‪ ،‬ﺘﻌﺯﻯ ﻟﻠﺠﻨﺱ ﻭﺍﻟﺘﺭﺘﻴﺏ ﺍﻟﻤﻴﻼﺩﻱ ﻭﻨﻤﻁ ﺍﻟﺭﻋﺎﻴﺔ ‪.‬‬

‫ﺘﻌﻠﻴﻕ ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﺍﻟﻤﻨﻔﺼﻠﻴﻥ ‪:‬‬

‫ﻤﻥ ﺨﻼل ﻋﺭﺽ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﺍﻟﻤﻨﻔﺼﻠﻴﻥ ‪ ،‬ﻨﺠﺩ ﺃﻨﻬـﺎ‬
‫ﺘﻨﺎﻭﻟﺕ ﻋﻼﻗﺔ ﻋﺩﺓ ﻤﺘﻐﻴﺭﺍﺕ ﺒﺎﻟﻴﺘﻡ ﻭﺍﻟﺤﺭﻤﺎﻥ ﻭﺍﻻﻨﻔﺼﺎل ﻋﻥ ﺍﻷﺒﻭﻴﻥ ‪ ،‬ﻭﺘﺒﻴﻥ ﻟﻠﺒﺎﺤﺙ ﻤﺎ ﻴﻠﻲ ‪:‬‬
‫ﻤﻥ ﺤﻴﺙ ﺍﻷﻫﺩﺍﻑ ‪:‬‬ ‫ﺃ‪.‬‬
‫ﻤﺠﻤل ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﻫﺫﺍ ﺍﻟﻤﻭﻀﻭﻉ ﻫﺩﻓﺕ ﺇﻟﻰ ﺍﻟﺘﻌـﺭﻑ ﺇﻟـﻰ ﻋﻼﻗـﺔ ﺍﻟﻴـﺘﻡ‬
‫ﻭﺍﻟﺤﺭﻤﺎﻥ ﺒﻌﺩﺓ ﻤﺘﻐﻴﺭﺍﺕ ﻤﻨﻬﺎ ﻋﻼﻗﺔ ﺍﻟﻴﺘﻡ ﻭﺍﻟﺤﺭﻤﺎﻥ ﺒﻨﻔﺴﻴﺔ ﺍﻟﻴﺘﻴﻡ ) ﻋﺒﺩ ﺍﻟـﺭﺤﻴﻡ ‪، ( 1986 ،‬‬
‫ﻭﺩﺭﺍﺴﺔ ) ﺤﻨﻴﻥ ‪ ، ( 1987 ،‬ﻭﺩﺭﺍﺴﺔ ) ﻋﻁﻴﺔ ‪ ، ( 1991 ،‬ﻭﺩﺭﺍﺴﺔ ) ﺴﺒﻴﺠﻠﻤﺎﻥ ‪، ( 1991 ،‬‬
‫ﻭﺩﺭﺍﺴﺔ ) ﻴﻭﻨﺱ ‪ ، ( 1993 ،‬ﻭﺩﺭﺍﺴﺔ ) ﺸﺘﺎﺕ ‪ . ( 2000 ،‬ﻭﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﻋﻼﻗﺔ ﺍﻟﻴـﺘﻡ‬
‫ﻭﺍﻟﺤﺭﻤﺎﻥ ﺒﺘﻭﺍﻓﻕ ﺍﻷﻴﺘﺎﻡ ﻭﺘﻘﺩﻴﺭﻫﻡ ﻟﺫﻭﺍﺘﻬﻡ ‪ ،‬ﻤﺜل ‪ :‬ﺩﺭﺍﺴﺔ ) ﺍﻟﺩﻤﺭﺩﺍﺵ ‪ ، ( 1976 ،‬ﻭﺩﺭﺍﺴـﺔ‬
‫) ﺍﻟﻜﻴﻼﻨﻲ ﻭﻋﺒﺎﺱ ‪ ، ( 1981 ،‬ﻭﺩﺭﺍﺴﺔ ) ﻨﻜﺎﺩﻱ ﻭﻤﻘﻠﺩ ‪ . ( 2000 ،‬ﻭﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻴـﺘﻡ‬
‫ﻭﺍﻟﺤﺭﻤﺎﻥ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻻﺒﺘﻜﺎﺭ ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻭﺍﻟﻨﻤﻭ ﺍﻟﻌﻘﻠﻲ ﻤﺜـل ‪ :‬ﺩﺭﺍﺴـﺔ ) ﺠﺒﺭﻴـل ‪،‬‬
‫‪ ( 1986‬ﻭﺩﺭﺍﺴﺔ ) ﺃﺤﻤﺩ ‪ ( 1987 ،‬ﻭﺩﺭﺍﺴﺎﺕ ﺘﻨﺎﻭﻟﺕ ﻋﻼﻗـﺔ ﺍﻟﻴـﺘﻡ ﻭﺍﻟﺤﺭﻤـﺎﻥ ﺒـﺴﻠﻭﻜﻴﺎﺕ‬
‫ﺍﻷﻁﻔﺎل ﻤﺜل ﺩﺭﺍﺴﺔ ) ﺘﻴﻔﺎﻨﻲ ‪ ( 1991 ،‬ﻭﺩﺭﺍﺴﺔ ) ﻋﺒﺩ ﺍﷲ ‪ ( 1992 ،‬ﻜﻤﺎ ﺃﻥ ﻫﻨﺎﻙ ﺩﺭﺍﺴـﺎﺕ‬
‫ﺘﻨﺎﻭﻟﺕ ﻤﺘﻐﻴﺭﺍﺕ ﺃﺨﺭﻯ ﻟﻬﺎ ﻋﻼﻗﺔ ﺒﺎﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺴﺎﺒﻘﺔ ‪.‬‬

‫‪‬‬
‫‪101‬‬
 ‫‪ ‬‬

‫ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻴﻨﺔ ‪:‬‬ ‫ﺏ‪.‬‬

‫ﻤﻌﻅﻡ ﺃﻓﺭﺍﺩ ﺍﻟﻌﻴﻨﺎﺕ ﻤﻥ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺍﻷﻁﻔﺎل ﺇﻻ ﺃﻥ ﺒﻌـﻀﻬﺎ ﺘﻨـﺎﻭل ﺍﻷﻴﺘـﺎﻡ‬
‫ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﻤﺜل ﺩﺭﺍﺴﺔ ﺤﻨﻴﻥ ) ‪ ( 1987‬ﻭﺩﺭﺍﺴﺔ ﻋﻁﻴﺔ)‪ (1991‬ﻭﺩﺭﺍﺴـﺔ ﻋﺒـﺩ ﺍﷲ ) ‪( 1992‬‬
‫ﻭﺩﺭﺍﺴﺔ ﻨﻠﺴﻭﻥ ) ‪ ( 1993‬ﻭﻤﻌﻅﻡ ﺍﻟﻌﻴﻨﺎﺕ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ‪.‬‬
‫ﺠـ ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻷﺩﻭﺍﺕ ‪:‬‬
‫ﺘﻨﻭﻋﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻷﻴﺘـﺎﻡ ﻭﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﻤـﻥ ﺤﻴـﺙ ﺍﻷﺩﻭﺍﺕ ﺒﺤـﺴﺏ‬
‫ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻲ ﺘﺒﺤﺜﻬﺎ ‪ ،‬ﻓﺎﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﺘﻜﻴﻑ ﻜﺎﻨـﺕ ﺃﺩﻭﺍﺘﻬـﺎ ‪ :‬ﺇﺨﺘﺒـﺎﺭﺍﹰ‬
‫ﺨﺎﺼﺎﹰ ﺒﻬﺎ ‪ ،‬ﻭﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ‪ ،‬ﻭﺸﺨﺼﻴﺔ ﺍﻟﻴﺘﻴﻡ ‪ ،‬ﺘﻨﺎﻭﻟﺕ ﺍﺨﺘﺒﺎﺭﺍﺕ ﺨﺎﺼـﺔ ﺒـﺫﻟﻙ‬
‫ﺘﺘﻨﺎﺴﺏ ﻤﻊ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻌﻤﺭﻴﺔ ‪ ،‬ﻭﺒﻌﺽ ﺍﻷﺩﻭﺍﺕ ﻜﺎﻨﺕ ﺇﻜﻠﻴﻨﻴﻜﻴﺔ ﻤﺜل ﺩﺭﺍﺴـﺔ ﺤﻨـﻴﻥ ) ‪( 1987‬‬
‫ﻭﺩﺭﺍﺴﺔ ﺴﻜﺎﻴﺎ ) ‪. ( 1990‬‬

‫ﺩ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻨﺘﺎﺌﺞ ‪:‬‬

‫ﻤﺠﻤل ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻤﺤـﺭﻭﻤﻴﻥ ﺃﻭﻀـﺤﺕ ﻭﺠـﻭﺩ ﻋﻼﻗـﺔ‬
‫ﺍﺭﺘﺒﺎﻁﻴﺔ ﺒﻴﻥ ﺍﻟﻴﺘﻡ ﻭﺍﻟﺤﺭﻤﺎﻥ ﺃﻭ ﺍﻻﻨﻔﺼﺎل ﻭﺒﻴﻥ ﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺩﺭﺍﺴﺔ ﺤﻴﺙ ﺃﻥ ﺍﻟﻴـﺘﻡ ﻭﺍﻟﺤﺭﻤـﺎﻥ‬
‫ﻴﺅﺜﺭ ﻋﻠﻰ ﻨﻔﺴﻴﺔ ﺍﻟﻁﻔل ﺨﺎﺼﺔ ﺇﻟﻰ ﻜﺎﻥ ﻗﺭﻴﺏ ﻋﻬﺩ ﺒﺫﻟﻙ ‪ .‬ﺃﻭ ﺼﻐﻴﺭﺍﹰ ﻓﻲ ﺍﻟﺴﻥ ﺃﺜﺒﺘـﺕ ﻤﻌﻅـﻡ‬
‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺃﻥ ﺨﺒﺭﺓ ﺍﻟﻴﺘﻡ ﻭﺍﻟﺤﺭﻤﺎﻥ ﺘﺅﺜﺭ ﻋﻠﻰ ﺘﺤﺼﻴﻠﻪ ﺍﻟﺩﺭﺍﺴﻲ ﻭﺘﻔﻜﻴﺭﻩ ﻭﻋﻼﻗﺎﺘﻪ ﺒﺎﻵﺨﺭﻴﻥ ‪.‬‬

‫ﺘﻌﻠﻴﻕ ﻋﺎﻡ ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ‪:‬‬

‫ﻤﻥ ﺨﻼل ﺍﻟﻨﻅﺭﺓ ﺍﻟﻌﺎﻤﺔ ﺍﻟﺸﺎﻤﻠﺔ ﺇﻟﻰ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ‪ ،‬ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﻭﺍﻟﺘﻨﺸﺌﺔ ﻭﻋﻼﻗﺘﻬﺎ ﺒﺎﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻭﺍﻷﻁﻔﺎل ﺍﻟﻌﺎﺩﻴﻴﻥ ‪ ،‬ﺍﻟﺘـﻲ‬
‫ﺘﻨﺎﻭﻟﺕ ﻤﺘﻐﻴﺭﺍﺕ ﺃﺨﺭﻯ ﻟﻬﺎ ﻋﻼﻗﺔ ﺒﺎﻟﻤﻭﻀﻭﻉ ‪ ،‬ﻤﺜل ‪ :‬ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻴﺘـﻴﻡ ﻭﺃﺜــﺭﻩ‬
‫ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﻤﻥ ﺤﻴﺙ ﺍﻟﻨﻤﻭ ﺍﻟﺠﺴﻤﻲ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﻻﻨﻔﻌﺎﻟﻲ ‪ ،‬ﺃﻭ ﺍﻟﺤﺎﻟـﺔ ﺍﻟﻨﻔـﺴﻴﺔ ‪ ،‬ﺃﻭ ﺍﻟﺒﻨــﺎﺀ‬
‫ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﺃﻭ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺃﺴﺎﻟﻴﺏ ﺍﻟﺭﻋﺎﻴﺔ ‪ ،‬ﻭﻋـﻼﻗﺘﻬﺎ ﺒﺎﻟﺘﻔــﻭﻕ ‪ ،‬ﺍﻟـﺫﻜﺎﺀ ‪ ،‬ﺍﻟﺘﻭﺍﻓـﻕ ﻋﻨـﺩ‬
‫ﺍﻷﻁﻔـﺎل ﺍﻟﻌﺎﺩﻴﻴـﻥ ﻨﻠﺤﻅ ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫ﺃ ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻨﺎﻭﻴﻥ ﻭﺍﻟﻤﻭﻀﻭﻋﺎﺕ ‪:‬‬

‫ﻜﺎﻨﺕ ﺍﻟﻌﻨﺎﻭﻴﻥ ﻭﺍﻀﺤﺔ ﻭﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﻤﺤﺩﺩﺓ ‪ ،‬ﻭﺘﻘﺎﺭﺒﺕ ﻓﻲ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻲ ﺒﺤﺜﺘﻬﺎ ‪.‬‬
‫ﺏ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻷﻫﺩﺍﻑ ﻭﺍﻷﻫﻤﻴﺔ ‪:‬‬
‫ﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺃﻫﺩﺍﻑ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﻤﺫﻜﻭﺭﺓ ﻭﺍﻀﺤﺔ‬
‫ﻭﻤﺤﺩﺩﺓ ‪ ،‬ﻭﺘﺘﻨﺎﻭل ﻤﻭﻀﻭﻋﺎﺕ ﺫﺍﺕ ﺃﻫﻤﻴﺔ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻟﺩﻯ ﺍﻷﻁﻔﺎل ‪ ،‬ﻭﻋﻠـﻰ ﺍﻷﻴﺘـﺎﻡ ﺒـﺼﻔﺔ‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺨﺎﺼﺔ ‪ ،‬ﻭﻫﺫﻩ ﺍﻷﻫﺩﺍﻑ ﻨﺎﺒﻌﺔ ﻤﻥ ﺃﻫﻤﻴﺔ ﺍﻟﻤﻭﻀﻭﻋـﺎﺕ ﺍﻟﺘـﻲ ﺘﻁﺭﻗـﺕ ﺇﻟﻴﻬـﺎ ﺍﻟﺩﺭﺍﺴـﺎﺕ ‪.‬‬
‫ﻭﺠﺎﺀﺕ ﺃﻫﻤﻴـﺔ ﺍﻟﺩﺭﺍﺴـﺎﺕ ﻤـﻥ ﻨﻭﻉ ﺍﻟﺸﺭﻴﺤـﺔ ﺍﻟﺘﻲ ﺘﺩﺭﺴﻬﺎ ﻭﺨﻁﻭﺭﺓ ﺍﻟﻤﺘﻐﻴـﺭﺍﺕ ﻋﻠـﻰ‬
‫ﺤﺎﻀﺭ ﻫﺅﻻﺀ ﺍﻷﻁﻔﺎل ﻭﻤﺴﺘﻘﺒﻠﻬﻡ ‪.‬‬

‫ﺠـ ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻌﻴﻨﺎﺕ ‪:‬‬

‫ﻤﺠﻤل ﺍﻟﻌﻴﻨﺎﺕ ﺍﻟﺘﻲ ﺘﻨﺎﻭﻟﺘﻬﺎ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﺸﻜﻠﻭﻥ ﻨﺼﻑ ﺍﻟﻤﺠﺘﻤﻊ ‪.‬‬
‫ﻭﻫﺫﻩ ﺍﻟﻌﻴﻨﺎﺕ ﻤﺄﺨﻭﺫﺓ ﻤﻥ ﺒﻴﺌﺎﺘﻬﺎ ‪ ،‬ﺍﻟﺘﻲ ﺘﻌﻴﺵ ﻓﻴﻬﺎ ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﺍﻟﺒﻴﺌﺔ ﺍﻷﺴﺭﻴﺔ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺃﻭ ﺍﻟﺒﻴﺌـﺔ‬
‫ﺍﻷﺴﺭﻴﺔ ﺍﻟﺒﺩﻴﻠﺔ ﺃﻭ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺃﻭ ﺩﻭﺭ ﺍﻟﺤﻀﺎﻨﺔ ‪ .‬ﻭﺘﻤﻴﺯﺕ ﻫﺫﻩ ﺍﻟﻌﻴﻨﺎﺕ ﺒﺴﻬﻭﻟﺔ ﺍﺴﺘﺠﺎﺒﺎﺘﻬﺎ ﻟﻸﺩﻭﺍﺕ‬
‫ﺍﻟﺨﺎﺼﺔ ﺒﺎﻟﺩﺭﺍﺴﺔ ‪ .‬ﺤﻴﺙ ﺇﻥ ﺍﻟﻔﺌﺔ ﺍﻟﻌﻤﺭﻴﺔ ﺘﺭﻜﺯﺕ ﻋﻠﻰ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺘﻭﺴﻁﺔ ﻭﺍﻟﻤﺘﺄﺨﺭﺓ ‪ 12-6‬ﻋﺎﻡ‬
‫ﺇﻻ ﺃﻥ ﺒﻌﺽ ﺍﻟﻌﻴﻨﺎﺕ ﺘﻨﺎﻭﻟﺕ ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ‪ ،‬ﻭﻁﻼﺏ ﺍﻟﺠﺎﻤﻌﺎﺕ ‪ .‬ﻭﻤﻤﺎ ﻴﻼﺤـﻅ ﻋﻠـﻰ ﺍﻟﻌﻴﻨـﺎﺕ ﺃﻥ‬
‫ﺒﻌﻀﻬﺎ ﻜﺒﻴﺭ ﺠﺩﺍﹰ ﻤﺜل ‪ :‬ﻋﻴﻨـﺔ ﺩﺭﺍﺴﺔ ﺴﻜﺎﻴﺎ ) ‪ ( 1990‬ﺍﻟﺘﻲ ﺒﻠﻐﺕ ) ‪ ( 881‬ﻁﻔﻼﹰ ‪ ،‬ﻓﻲ ﺤﻴﻥ ﻨﺠﺩ‬
‫ﺃﻥ ﺩﺭﺍﺴﺔ ) ﺤﻨﻴﻥ ‪ ، ( 1987 ،‬ﺒﻠﻐﺕ ) ‪ ( 20‬ﻓﻘﻁ ‪.‬‬

‫ﺩ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻷﺩﻭﺍﺕ ﻭﺍﻟﻤﻘﺎﻴﻴﺱ ﻭﺍﻷﺴﺎﻟﻴﺏ ﺍﻹﺤﺼﺎﺌﻴﺔ ‪:‬‬

‫ﻴﺘﻀﺢ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺃﻥ ﺃﺩﻭﺍﺘﻬﺎ ﺇﻟﻰ ﺤﺩ ﻤﺎ ﻤﺘﻘﺎﺭﺒﺔ‪ ،‬ﻭﺘﺨﺩﻡ ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺘﻲ ﺘﻘﻴﺴﻬﺎ ‪،‬‬
‫ﻤﺜل ‪ :‬ﺍﺨﺘﺒﺎﺭﺍﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻭﺍﺨﺘﺒﺎﺭﺍﺕ ﺘﻘﺩﻴﺭ ﺍﻟـﺫﺍﺕ ‪ ،‬ﻭﺍﻟﺒﻨـﺎﺀ ﺍﻟﻨﻔـﺴﻲ ‪،‬‬
‫ﻭﺍﻟﺤﺎﻟﺔ ﺍﻟﻭﺠﺩﺍﻨﻴﺔ ‪ ،‬ﻭﺍﻟﺫﻜﺎﺀ ‪ ،‬ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ‪ .‬ﻜﻤﺎ ﺃﻥ ﺒﻌﺽ ﺍﻻﺨﺘﺒـﺎﺭﺍﺕ ﺍﻋﺘﻤـﺩ ﻋﻠـﻰ‬
‫ﺍﻻﺨﺘﺒﺎﺭﺍﺕ ﺍﻻﺴﻘﺎﻁﻴﺔ ﺃﻭ ﺍﻹﻜﻠﻴﻨﻴﻜﻴﺔ ‪ ،‬ﻟﻤﺎ ﻟﻬﺎ ﻤﻥ ﺩﻗﺔ ﻓﻲ ﺩﺭﺍﺴﺎﺕ ﺍﻟﺤﺎﻻﺕ ﺍﻟﻨﻔـﺴﻴﺔ ﻜﺩﺭﺍﺴـﺔ‬
‫ﻋﺯﺏ ) ‪ ، ( 1974‬ﻭﺩﺭﺍﺴﺔ ﺤﻨﻴﻥ ) ‪ ، ( 1987‬ﻭﺩﺭﺍﺴﺔ ﺴـﻜﺎﻴﺎ ) ‪ . ( 1990‬ﻜﻤـﺎ ﺍﻋﺘﻤـﺩﺕ‬
‫ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﻨﺘﺎﺌﺠﻬﺎ ﺍﻷﺴﺎﻟﻴﺏ ﺍﻹﺤﺼﺎﺌﻴﺔ ﺍﻟﻭﺼﻔﻴﺔ ﻭﺍﻟﺘﺤﻠﻴﻠﻴﺔ ‪ ،‬ﻤﺜل ‪ :‬ﺍﻟﻤﺘﻭﺴـﻁﺎﺕ ﺍﻟﺤـﺴﺎﺒﻴﺔ‬
‫ﻭﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﻤﺌﻭﻴﺔ ‪ ،‬ﻭﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﺎﺌﻴﺔ ‪ ،‬ﻭﺍﻟﻔﺎﺌﻴﺔ ‪ ،‬ﻭﺘﺤﻠﻴل ﺍﻟﺘﺒﺎﻴﻥ ﺍﻷﺤﺎﺩﻱ ‪ ،‬ﻭﺍﻟﺜﻨﺎﺌﻲ ‪.‬‬

‫ﻫـ ‪ .‬ﻤﻥ ﺤﻴﺙ ﺍﻟﻨﺘﺎﺌﺞ ‪:‬‬

‫ﺘﻘﺎﺭﺒﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ‪ ،‬ﺇﻻ ﺃﻨﻬـﺎ ﺍﺨﺘﻠﻔـﺕ ﻓـﻲ ﺒﻌـﻀﻬﺎ ﻓﻘـﺩ‬
‫ﺘﻘﺎﺭﺒﺕ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ ﺍﻟﺸﺭﻴﻑ ) ‪ ( 1998‬ﻤـﻊ ﺩﺭﺍﺴـﺔ ﻴﺎﺴـﻴﻥ ﻭﺍﻟﻤﻭﺴـﻭﻱ ) ‪ ( 2000‬ﻓـﻲ‬
‫ﺃﻥ ﻤﺴﺘﻭﻯ ﺍﻷﻡ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻟﻪ ﺃﺜﺭ ﺍﻟﺘﻌﻠﻴﻤﻲ ﻋﻠﻰ ﺍﻷﻁﻔـﺎل ‪ ،‬ﻜﻤـﺎ ﺃﻥ ﻤﻌـﺎﻤﻠﺘﻬﻥ ﻟﻸﻁﻔـﺎل ﻟـﻪ‬
‫ﺃﺜﺭﻩ ﻋﻠﻰ ﺍﻷﻁﻔﺎل ﺴـﻭﺍﺀ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ‪ ،‬ﺃﻭ ﻓـﻲ ﺘﺤـﺼﻴﻠﻬﻡ ﺍﻟﺩﺭﺍﺴـﻲ ‪ ،‬ﺃﻭ ﻓـﻲ ﻓﻬﻤﻬـﻡ‬
‫ﻟﺫﻭﺍﺘﻬﻡ ﺃﻭ ﻏﻴﺭ ﺫﻟﻙ‪.‬‬

‫ﻭﻜﺸﻔﺕ ﺩﺭﺍﺴﺔ ﻫﻭﺍﺵ ) ‪ ( 1994‬ﺃﻥ ﺃﻁﻔﺎل ﻗﺭﻯ ﺍﻷﻁﻔـﺎل ‪ S.O.S.‬ﺘﻤﻴـﺯﻭﺍ ﺒﺘﻜﻴـﻑ‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﻨﻔﺴﻲ ﻭﺍﺠﺘﻤﺎﻋﻲ ﺃﻜﺜﺭ ﻤﻥ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ‪ ) ،‬ﺒﻤﻌﻨﻰ ﺃﻥ ﺭﻋﺎﻴﺔ ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠـﺔ‬
‫ﺃﻜﻔﺄ ﻤﻥ ﺭﻋﺎﻴﺔ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻓﻲ ﻤﻨﺢ ﺍﻟﺘﻜﻴﻑ ﻟﻸﻁﻔﺎل(‪ .‬ﻜﻤﺎ ﺃﺜﺒﺘﺕ ﺍﻟﺩﺭﺍﺴﺔ ﻨﻔﺴﻬﺎ ﺃﻨـﻪ ﻻ ﻴﻭﺠـﺩ‬
‫ﻓﺭﻕ ﻓﻲ ﻤﺴﺘﻭﻯ ﺍﻟﺘﻜﻴﻑ ﺒﻴﻥ ﺃﻁﻔﺎل ﻤﺅﺴﺴﺎﺕ ﺍﻷﻴﺘﺎﻡ ﻭﺒﻴﻥ ﺍﻷﻁﻔﺎل ﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ ﻭﻫـﺫﻩ ﺍﻟﻨﺘﻴﺠـﺔ‬
‫ﻤﺘﻨﺎﻗﻀﺔ ﻤﻊ ﺩﺭﺍﺴﺔ ) ﻋﻠﻲ ‪ ، ( 1999‬ﻭﺩﺭﺍﺴﺔ ﻋﺯﺏ ) ‪ ، ( 1974‬ﻭﺩﺭﺍﺴﺔ ﺃﺤﻤـﺩ ) ‪( 1987‬‬
‫ﻭﺩﺭﺍﺴﺔ ﺸﺘﺎﺕ ) ‪ . ( 2000‬ﻜﻤﺎ ﺘﻀﺎﺭﺒﺕ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ ﻤﺨﻴﻤﺭ) ‪ ( 1996‬ﻤﻊ ﺩﺭﺍﺴـﺔ ﺍﺼـﻠﻴﺢ‬
‫) ‪ ( 2000‬ﺤﻴﺙ ﺃﺜﺒﺘﺕ ﺩﺭﺍﺴﺔ ) ﻤﺨﻴﻤﺭ ( ‪ ،‬ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﻓﻲ ﺘﻘـﺩﻴﺭ ﺍﻟـﺫﺍﺕ ﺒـﻴﻥ ﺃﺒﻨـﺎﺀ‬
‫ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻟﻌﺎﺩﻴﻴﻥ‪ .‬ﻓﻴﻤﺎ ﺃﺜﺒﺘﺕ ﺩﺭﺍﺴﺔ ) ﺍﺼﻠﻴﺢ ( ‪ ،‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﻓﻲ ﺃﺒﻌـﺎﺩ ﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﻭﺍﻟﺘﻲ ﺘﺸﻤل ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ‪ ،‬ﻟﺼﺎﻟﺢ ﺍﻟﻌﺎﺩﻴﻴﻥ ﺃﻱ ﻏﻴﺭ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ‪.‬‬

‫ﻭﻗﺩ ﺍﺴﺘﻔﺎﺩ ﺍﻟﺒﺎﺤﺙ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻓﻲ ﺼﻴﺎﻏﺔ ﻓﺭﻭﺽ ﺩﺭﺍﺴﺘﻪ ﻭﺘﺤﺩﻴﺩ ﺃﺩﺍﺘﻬﺎ ﻜﻤﺎ‬
‫ﺍﺴﺘﻔﺎﺩ ﻤﻨﻬﺎ ﻓﻲ ﺇﻀﺎﻓﺎﺕ ﺠﺩﻴﺩﺓ ﻟﻺﻁﺎﺭ ﺍﻟﻨﻅﺭﻱ ﻤﺜل ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﻭﻤﺠﺎﻻﺘﻪ ‪ ،‬ﻭﻤﻥ ﺍﻟﻌﻴﻨﺔ ﺍﻟﺘـﻲ‬
‫ﺘﻤﻜﻥ ﺍﻟﺒﺎﺤﺙ ﻤﻥ ﺍﺴﺘﺨﻼﺹ ﺍﻟﻨﺘﺎﺌﺞ ﻭﻤﻥ ﺍﻷﺴﺎﻟﻴﺏ ﺍﻹﺤﺼﺎﺌﻴﺔ ﺍﻟﺘﻲ ﻤـﻥ ﺍﻟﻤﻤﻜـﻥ ﺍﺴـﺘﺨﺩﺍﻤﻬﺎ‬
‫ﻭﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺫﻱ ﻴﺘﻨﺎﺴﺏ ﻤﻌﻬﺎ‪.‬‬

‫ﻓﺭﻭﺽ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺍﺴﺘﻨﺎﺩﺍﹰ ﺇﻟﻰ ﺃﺩﺒﻴﺎﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ﻭﻨﺘﺎﺌﺠﻬﺎ ﻓﻘﺩ ﺼﺎﻍ ﺍﻟﺒﺎﺤـﺙ ﺍﻟﺤـﺎﻟﻲ ﻓﺭﻀـﻴﺎﺕ‬
‫ﺩﺭﺍﺴﺘﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ ‪:‬‬

‫ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﺃﻁﻔـﺎل ﻋﻴﻨـﺔ‬ ‫‪-1‬‬
‫ﺍﻟﺩﺭﺍﺴﺔ ﺘﻌﺯﻯ ﻟﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻠﻘﺎﻫﺎ ﺍﻟﻁﻔل ) ﺍﺠﺘﻤﺎﻋﻴﺔ – ﺘﻌﻠﻴﻤﻴﺔ – ﺒﺩﻭﻥ ( ‪.‬‬

‫ﻻ ﺘﻭﺠﺩ ﻓــﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓـﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴـﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﻜل ﻤﻥ‬ ‫‪-2‬‬
‫ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ‪ ،‬ﻭﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ‪.‬‬

‫ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒـﻴﻥ ﻟـﺩﻯ ﺃﺒﻨـﺎﺀ‬ ‫‪-3‬‬
‫ﺍﻟﺸﻬﺩﺍﺀ ﻭﺃﻗﺭﺍﻨﻬﻡ ﺃﺒﻨﺎﺀ ﺍﻟﻤﺘﻭﻓﻴﻥ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ‪.‬‬

‫ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﺩﻯ ﺃﻁﻔـﺎل ﻋﻴﻨـﺔ‬ ‫‪-4‬‬
‫ﺍﻟﺩﺭﺍﺴﺔ ﺘﻌﺯﻯ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺠﻨﺱ ) ﺫﻜﺭ – ﺃﻨﺜﻰ ( ‪.‬‬

‫‪‬‬
‫‪104‬‬
  
 




  v
  v
  v
  

  

  v
  v

105
 ‫‪‬‬

‫ﻤﻨﻬﺞ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻭﺼﻔﻲ ﺍﻟﺘﺤﻠﻴﻠﻲ ﻟﻠﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻔﺭﻭﻕ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻋﺒـﺭ ﺍﺨﺘﺒﺎﺭ ﻤـﺩﻯ ﺼﺤــﺔ ﻓـﺭﻭﺽ ﺍﻟﺩﺭﺍﺴـﺔ ﺍﻟﺘــﻲ‬
‫ﺍﻓﺘـﺭﻀﻬﺎ ﺍﻟﺒﺎﺤﺙ ﻭﻓﻘﺎﹰ ﻟﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﺴﺎﺒﻘﺔ ‪.‬‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻷﺼﻠﻲ ﻟﻠﺩﺭﺍﺴﺔ‪:‬‬
‫ﻴﺘﻜﻭﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻷﺼﻠﻲ ﻟﻠﺩﺭﺍﺴﺔ ﻤﻥ ) ‪ (628‬ﻁﻔﻼﹰ ﻭﻁﻔﻠـﺔ ﻤـﻭﺯﻋﻴﻥ ﻋﻠـﻰ ﺨﻤـﺱ‬
‫ﻤﺅﺴﺴﺎﺕ ﺘﺭﻋﻰ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻜﻤﺎ ﻫﻭ ﻤﺒﻴﻥ ﻓﻲ ﺠﺩﻭل ) ‪-2‬ﺃ ( ﻭﻫﻡ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ‬
‫ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻓﻲ ﻤﻌﻬﺩ ﺍﻷﻤل ﻟﻸﻴﺘﺎﻡ ﻭﺩﺍﺭ ﺍﻟﻜﺭﺍﻤﺔ ﻟﺭﻋﺎﻴﺔ ﺃﺒﻨـﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ‬
‫ﻭﺍﻷﻴﺘﺎﻡ ‪ ،‬ﻭﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﺘﻠﻘﻭﻥ ﺭﻋﺎﻴﺔ ﺘﻌﻠﻴﻤﻴﺔ ﻓﻲ ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ﺍﻟﺨﻴﺭﻴﺔ ﻭﻤﺩﺭﺴـﺔ ﺨﺩﻴﺠـﺔ‬
‫ﻟﻸﻴﺘﺎﻡ ﻭﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ‪ ،‬ﻭﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺃﺴﺭﻫﻡ ﻭﻴﺩﺭﺴﻭﻥ ﻓﻲ ﻤـﺩﺍﺭﺱ ﻋﺎﻤـﺔ ﻤﺜـل‬
‫ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺤﻜﻭﻤﻴﺔ ﻭﻤﺩﺍﺭﺱ ﻭﻜﺎﻟﺔ ﺍﻟﻐﻭﺙ ﻭﺍﻟﺫﻴﻥ ﺘﺘﺭﺍﻭﺡ ﺃﻋﻤﺎﺭﻫﻡ ﺒﻴﻥ ‪ 13-10‬ﻋﺎﻤﺎﹰ ‪.‬‬
‫ﺍﻟﺠﺩﻭل ) ‪-2‬ﺃ (‬
‫ﻴﺒﻴﻥ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﻋﺩﺩ ﺍﻷﻁﻔﺎل ﺍﻟﻤﻭﺠﻭﺩﻴﻥ ﺒﻬﺎ‬

‫ﺍﻟﻤﺠﻤﻭﻉ‬ ‫ﺇﻨﺎﺙ‬ ‫ﺫﻜﻭﺭ‬ ‫ﺍﺴﻡ ﺍﻟﻤﺅﺴﺴﺔ‬

‫‪105‬‬ ‫‪33‬‬ ‫‪72‬‬ ‫ﻤﻌﻬﺩ ﺍﻷﻤل‬
‫‪43‬‬ ‫‪19‬‬ ‫‪24‬‬ ‫ﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﻜﺭﺍﻤﺔ‬
‫‪300‬‬ ‫‪-‬‬ ‫‪300‬‬ ‫ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ‬
‫‪180‬‬ ‫‪180‬‬ ‫‪-‬‬ ‫ﻤﺩﺭﺴﺔ ﺨﺩﻴﺠﺔ‬
‫‪59‬‬ ‫‪26‬‬ ‫‪33‬‬ ‫ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻌﺎﻤﺔ‬
‫‪628‬‬ ‫‪232‬‬ ‫‪396‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬

‫ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺍﻟﻌﻴﻨﺔ ﺍﻻﺴﺘﻁﻼﻋﻴﺔ ‪ :‬ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺄﺨﺫ ﻋﻴﻨﺔ ﺍﺴﺘﻁﻼﻋﻴﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻭﻏﻴﺭ ﺍﻷﻴﺘـﺎﻡ‬ ‫ﺃ‪.‬‬
‫ﻤﻥ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺤﻜﻭﻤﻴﺔ ﻭﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﺘﺎﺒﻌﺔ ﻟﻭﻜﺎﻟﺔ ﺍﻟﻐﻭﺙ ﻤﻥ ﺍﻟﻁﻼﺏ ﻗﻭﺍﻤﻬﺎ )‪ (77‬ﻁﻔـﻼﹰ‬
‫ﻭﻁﻔﻠﺔﹰ ‪ ( 41) ،‬ﻁﻔﻼﹰ ﻭ )‪ ( 36‬ﻁﻔﻠﺔ ﻤﻥ ﺼﻔﻭﻑ ﺍﻟﺼﻑ ﺍﻟﺴﺎﺩﺱ‪ ،‬ﻭﺍﻟﺴﺎﺒﻊ ؛ ﺒﻬﺩﻑ ﺘﻘﻨﻴﻥ‬
‫ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ )ﺍﺴﺘﺒﺎﻨﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ( ﻜﻤﺎ ﺴﻴﺘـﻀﺢ‬
‫ﻓﻴﻤﺎ ﺒﻌﺩ ﻓﻲ ﺇﺠﺭﺍﺀﺍﺕ ﺍﻟﺩﺭﺍﺴﺔ‪.‬‬

‫‪ ‬‬
‫‪106‬‬
 ‫‪‬‬

‫ﺍﻟﻌﻴﻨﺔ ﺍﻟﻔﻌﻠﻴﺔ ‪ :‬ﺍﺨﺘﺎﺭ ﺍﻟﺒﺎﺤﺙ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻔﻌﻠﻴﺔ ﻤﻥ ﺜﻼﺙ ﻤﺅﺴﺴﺎﺕ ﺒﻁﺭﻴﻘﺔ ﻋﺸﻭﺍﺌﻴﺔ‬ ‫ﺏ‪.‬‬
‫ﻁﺒﻘﻴﺔ ﻤﻥ ﻁﻼﺏ ﺍﻟﺼﻔﻭﻑ ﺍﻟﺨﺎﻤﺱ ﻭﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺴﺎﺒﻊ ﺍﻟﻤﻭﺠﻭﺩﻴﻥ ﻓﻲ ‪- :‬‬

‫‪ .1‬ﻤﻌﻬـﺩ ﺍﻷﻤـل ﻟﻸﻴﺘﺎﻡ ﻭﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﻜـﺭﺍﻤﺔ‪ ،‬ﻭﻴﺒﻠـﻎ ﻋـﺩﺩ ﻫﺫﻩ ﺍﻟﻌﻴﻨـﺔ‪ 53‬ﻁﻔـﻼﹰ‬
‫)‪ 30‬ﺫﻜﻭﺭ‪ 23 -‬ﺇﻨﺎﺙ ( ‪.‬‬

‫‪ .2‬ﻤﺩﺭﺴﺔ ﺍﻟﺼـﻼﺡ ﺍﻟﺨﻴـﺭﻴﺔ ﻟﻠﺫﻜﻭﺭ ﻭﻤﺩﺭﺴﺔ ﺨﺩﻴﺠﺔ ﺍﻟﺨﻴﺭﻴﺔ ﻟﻺﻨﺎﺙ ‪ ،‬ﻭﺒﻠﻎ ﻋـﺩﺩﻫﻡ‬
‫‪ 57‬ﻁﻔﻼﹰ ) ‪ 29‬ﺫﻜﻭﺭ ‪ 28 ،‬ﺇﻨﺎﺙ (‬

‫‪ .3‬ﺍﻟﻁﻼﺏ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺭﻋﺎﻴﺔ ﻤﺅﺴﺴﺎﺘﻴﺔ ﻭﻴﻌﻴﺸﻭﻥ ﻤﻊ ﺃﺴﺭﻫﻡ ﻭﻴﺩﺭﺴﻭﻥ ﻓـﻲ‬
‫ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻌﺎﻤﺔ )ﺤﻜﻭﻤﻴﺔ‪-‬ﻭﻜﺎﻟﺔ ( ﻭﻗﺩ ﺒﻠﻎ ﻋﺩﺩﻫﻡ ‪ 59‬ﻁﻔﻼﹰ ) ‪ 33‬ﺫﻜﻭﺭ‪ 26 ،‬ﺇﻨﺎﺙ(‪.‬‬
‫ﻭﺍﻟﺠﺩﻭل ﺭﻗﻡ )‪-2‬ﺏ( ﻴﺒﻴﻥ ﺘﻭﺯﻴﻊ ﻁﻼﺏ ﻭﻁﺎﻟﺒﺎﺕ ﺍﻟﻭﻜﺎﻟﺔ ﻭﺍﻟﺤﻜﻭﻤﺔ‪.‬‬
‫ﻓﻴﻜﻭﻥ ﺍﻟﻌﺩﺩ ﺍﻹﺠﻤﺎﻟﻲ ﻟﻌﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﻔﻌﻠﻴﺔ ‪ 169‬ﻁﻔﻼﹰ ﻴﺘﻴﻤﺎﹰ ‪ ،‬ﻭﻗﺩ ﺍﺨﺘﺎﺭ ﺍﻟﺒﺎﺤﺙ ﻫـﺫﻩ‬
‫ﺍﻟﻔﺌﺔ ﺍﻟﻌﻤﺭﻴﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﻟﺴﺒﺒﻴﻥ‪:‬‬
‫ﺃﻥ ﻫﺫﻩ ﺍﻟﻔﺌﺔ ﺍﻟﻌﻤﺭﻴﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻤﺘﻭﻓﺭﺓ ﻭﻤﻭﺠﻭﺩﺓ ﻓﻲ ﻜﺎﻓﺔ ﺍﻟﻤﺅﺴـﺴﺎﺕ‬ ‫‪-1‬‬
‫ﺤﻴﺙ ﺃﻥ ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ﺍﻟﺨﻴﺭﻴﺔ ﻻ ﻴﻭﺠﺩ ﺒﻬﺎ ﺃﻋﻠﻰ ﻤﻥ ﺍﻟﺼﻑ ﺍﻟﺴﺎﺒﻊ ﺍﻷﺴﺎﺴـﻲ‬
‫ﻋﻨﺩ ﺍﻟﺫﻜﻭﺭ ﻭﻋﻨﺩ ﺍﻹﻨﺎﺙ ﻻ ﻴﻭﺠﺩ ﺃﻋﻠﻰ ﻤﻥ ﺍﻟﺼﻑ ﺍﻟﺴﺎﺩﺱ ﺍﻷﺴﺎﺴﻲ ﺤﻴـﺙ ﺃﻥ‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﺠﺩﻴﺩﺓ ‪.‬‬
‫ﺴﻬــﻭﻟﺔ ﺍﺴﺘﺠﺎﺒـﺔ ﻫﺫﻩ ﺍﻟﻔﺌـﺔ ﺍﻟﻌﻤـﺭﻴﺔ ﻟﻼﺴﺘﺒﺎﻨــﺔ ﺍﻟﻤﻌـﺩﺓ ‪ ،‬ﻷﻥ ﺃﻁﻔـﺎل‬ ‫‪-2‬‬
‫ﺍﻟﻔﺌـﺔ ﺍﻟﻌﻤـﺭﻴﺔ ﺍﻷﻗـل ﻟﻥ ﻴﺴﺘﻁﻴﻌﻭﺍ ﻓﻬـﻡ ﻓﻘﺭﺍﺘﻬﺎ ﻭﺒﺎﻟﺘـﺎﻟﻲ ﻓﻤـﻥ ﺍﻟـﺼﻌﺏ‬
‫ﺍﻻﺴﺘﺠﺎﺒﺔ ﻟﻬﺎ‪.‬‬
‫ﺠﺩﻭل ) ‪-2‬ﺏ (‬
‫ﻴﺒﻴﻥ ﻋﺩﺩ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﺩﺭﺴﻭﻥ ﻓﻲ ﻤﺩﺍﺭﺱ ﻋﺎﻤﺔ ) ﻭﻜﺎﻟﺔ ‪ -‬ﺤﻜﻭﻤﺔ(‬
‫ﻨﻭﻋﻬﺎ‬ ‫ﺇﻨﺎﺙ‬ ‫ﺫﻜﻭﺭ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ‬
‫ﺤﻜﻭﻤﻴﺔ‬ ‫‪9‬‬ ‫ﻤﺩﺭﺴﺔ ﺍﻟﺘﻔﺎﺡ ﺍﻷﺴﺎﺴﻴﺔ‬
‫ﺤﻜﻭﻤﻴﺔ‬ ‫‪9‬‬ ‫ﻤﺩﺭﺴﺔ ﺃﻨﺱ ﺍﺒﻥ ﻤﺎﻟﻙ ﺍﻷﺴﺎﺴﻴﺔ‬
‫ﻭﻜﺎﻟﺔ‬ ‫‪9‬‬ ‫ﻤﺩﺭﺴﺔ ﺍﻟﺯﻴﺘﻭﻥ ﺍﻷﺴﺎﺴﻴﺔ‬
‫ﻭﻜﺎﻟﺔ‬ ‫‪11‬‬ ‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺸﺘﺭﻜﺔ ﺏ ﻏﺯﺓ‬
‫ﻭﻜﺎﻟﺔ‬ ‫‪6‬‬ ‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﻤﺸﺘﺭﻜﺔ ﺃ ‪ +‬ﺠـ ﺍﻟﺒﺭﻴﺞ‬
‫ﻭﻜﺎﻟﺔ‬ ‫‪15‬‬ ‫ﻤﺩﺭﺴﺔ ﺫﻜﻭﺭ ﺍﻟﺒﺭﻴﺞ ﺍﻹﻋﺩﺍﺩﻴﺔ‬
‫‪59‬‬ ‫‪26‬‬ ‫‪33‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬

‫‪ ‬‬
‫‪107‬‬
 ‫‪‬‬

‫ﺃﺩﺍﺓ ﺍﻟﺩﺭﺍﺴﺔ ‪:‬‬

‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺇﻋﺩﺍﺩ ﻋﻠـﻲ ﺍﻟـﺩﻴﺏ ﻭﻴﺘﻜـﻭﻥ‬
‫ﺍﻻﺨﺘﺒﺎﺭ ﻤﻥ ﺨﻤﺴﺔ ﺃﺒﻌﺎﺩ ﻭﺍﻟﺠﺩﻭل ﺭﻗﻡ )‪ ( 3‬ﻴﺒﻴﻥ ﺃﻨﻭﺍﻉ ﺍﻷﺒﻌﺎﺩ ﻭﺃﺭﻗﺎﻡ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺨﺎﺼﺔ ﺒﻬﺎ ‪.‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 3‬ﻴﺒﻴﻥ ﺃﻨﻭﺍﻉ ﺍﻷﺒﻌﺎﺩ ﻭﺃﺭﻗﺎﻡ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺨﺎﺼﺔ ﺒﻬﺎ‬

‫ﺃﺭﻗﺎﻡ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻤﻌﺒﺭﺓ‬ ‫ﻨﻭﻉ ﺍﻟﺒﻌﺩ‬

‫‪-75-71-66-61-56-51-46-41-36-31-26-21-11-6-1‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬

‫‪.100-98-96-94-92-90-88-86-79‬‬

‫‪-76-72-67-62-57-52-47-42-37-32-27-17-12-7-2‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬

‫‪.99-97-95-93-91-89-87-83-80‬‬

‫‪-73-68-63-58-53-48-43-38-33-28-23-18-13-8-3‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬

‫‪.84-81-77‬‬

‫‪-74-69-64-59-54-49-44-39-34-29-24-19-14-9-4‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫‪.85-82-78‬‬

‫‪.70-65-60-55-50-45-40-35-30-25-20-15-10-5‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ‬

‫ﺍﻟﺨﺼﺎﺌﺹ ﺍﻟﺴﻴﻜﻭﻤﺘﺭﻴﺔ ﻟﻼﺨﺘﻴﺎﺭ ‪:‬‬

‫ﻗﺎﻡ ﻤﻌﺩ ﺍﻻﺨﺘﺒﺎﺭ ) ﺍﻟﺩﻴﺏ ‪ (1988 :‬ﺒﺈﻴﺠﺎﺩ ﺍﺭﺘﺒﺎﻁ ﺒﻴﻥ ﻜل ﺒﻌﺩ ﻤﻥ ﺃﺒﻌـﺎﺩ ﺍﻻﺨﺘﺒـﺎﺭ‬
‫ﺍﻟﺨﻤﺴﺔ ﻭﺍﻻﺨﺘﺒﺎﺭ ﻜﻜل‪ ،‬ﻓﻘﺩ ﺤﺴﺏ ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺔ ﻜل ﺒﻌﺩ ﻤﻥ ﺃﺒﻌﺎﺩ ﺍﻻﺨﺘﺒﺎﺭ‪ ،‬ﻭﺒﻴﻥ‬
‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻪ‪ ،‬ﻭﺫﻟﻙ ﻋﻠﻰ ﻋﻴﻨﺔ ﻗﺩﺭﻫﺎ ‪ 30‬ﻁﺎﻟﺏ ﻭﻁﺎﻟﺒﺔ ﻤﻥ ﻁﻠﺒﺔ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺒﺎﻟﻔﻴﻭﻡ‪ ،‬ﻭﻜﺎﻥ‬
‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﻜﺎﻟﺘﺎﻟﻲ‪:‬‬
‫‪ -1‬ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻭﺍﻟﻤﺠﻤﻭﻉ ﺍﻟﻜﻠﻲ ﻟﺩﺭﺠﺎﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ = ‪.0,78‬‬
‫‪ -2‬ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻤﺠﻤﻭﻉ ﺍﻟﻜﻠﻲ ﻟﺩﺭﺠﺎﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ = ‪.0,83‬‬
‫‪ -3‬ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ ﻭﺍﻟﻤﺠﻤﻭﻉ ﺍﻟﻜﻠﻲ ﻟﺩﺭﺠﺎﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ = ‪.0,64‬‬
‫‪ -4‬ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﻤﺠﻤﻭﻉ ﺍﻟﻜﻠﻲ ﻟﺩﺭﺠﺎﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ= ‪.0,66‬‬
‫‪ -5‬ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻡ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ﻭﺍﻟﻤﺠﻤﻭﻉ ﺍﻟﻜﻠﻲ ﻟـﺩﺭﺠـﺎﺕ ﺍﺨﺘﺒــﺎﺭ‬
‫ﺍﻟﺘﻭﺍﻓﻕ = ‪. 0,63‬‬

‫‪ ‬‬
‫‪108‬‬
 ‫‪‬‬

‫ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ‪:‬‬

‫ﺃ‪ .‬ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﻋﺭﺒﻴﺎﹰ ) ﻤﺼﺭﻴﺎﹰ ( ‪:‬‬

‫ﺘﻡ ﺤﺴﺎﺏ ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﺒﺎﺴﺘﺨﺩﺍﻡ ﻁﺭﻴﻘﺔ ﺇﻋﺎﺩﺓ ﺍﻻﺨﺘﺒﺎﺭ‪ ،‬ﻭﺫﻟﻙ ﺒﻌﺩ ﺨﻤـﺴﺔ ﻋـﺸﺭ‬
‫ﻴﻭﻤﺎﹰ ﻤﻥ ﺍﻟﺘﻁﺒﻴﻕ ﺍﻷﻭل ﻋﻠﻰ ‪ 30‬ﻁﺎﻟﺒﺎﹰ ﻭﻁﺎﻟﺒﺔﹰ ﻤﻥ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺒﺎﻟﻔﻴﻭﻡ‪ ،‬ﺤﻴﺙ ﺃﻥ ﻫﺫﻩ ﺍﻟﻁﺭﻴﻘـﺔ‬
‫ﻫﻲ ﺍﻟﺘﻲ ﺘﺼﻠﺢ ﻓﻲ ﻫﺫﻩ ﺍﻻﺨﺘﺒﺎﺭﺍﺕ‪ ،‬ﻭﻷﻥ ﻓﻘﺭﺍﺘﻪ ﻟﻴﺴﺕ ﻤﺘﺴﺎﻭﻴﺔ ﺍﻷﺒﻌﺎﺩ‪ ،‬ﻭﻜﺎﻥ ﺍﻟﺜﺒﺎﺕ ﻴـﺴﺎﻭﻱ‬
‫= ‪) (0.766 ) 0.8‬ﺍﻟﺩﻴﺏ‪(117 ، 1988:‬‬

‫ﺏ‪ .‬ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﻤﺤﻠﻴﺎﹰ " ﻓﻠﺴﻁﻴﻨﻴﺎﹰ "‪ ) :‬ﺍﻟﻨﺠﺎﺭ‪(118 : 2000 ،‬‬

‫‪ -1‬ﺘﻡ ﺍﻟﺘﺤﻘﻕ ﻤﻥ ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﺒﺎﻟﻁﺭﻕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫ﺃ‪ .‬ﺜﺒﺎﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻁﺭﻴﻘﺔ ﺍﻹﻋﺎﺩﺓ ‪:‬‬

‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺘﻁﺒﻴﻕ ﺍﻻﺨﺘﺒﺎﺭ ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﻤﻥ ) ‪ (40‬ﻓﺭﺩﺍﹰ ﻤﻥ ﻤﺠﺘﻤـﻊ ﺍﻟﺩﺭﺍﺴـﺔ‬

‫ﺍﻷﺼﻠﻲ‪ ،‬ﻭﺒﻌﺩ ﻤﻀﻲ ﺃﺴﺒﻭﻋﻴﻥ‪ ،‬ﺘﻡ ﺇﻋﺎﺩﺓ ﺘﻁﺒﻴﻕ ﺍﻻﺨﺘﺒﺎﺭ ﻋﻠﻰ ﻨﻔﺱ ﺍﻟﻤﺠﻤﻭﻋﺔ‪ ،‬ﻭﺍﺴﺘﺨﺩﻡ ﻗﺎﻨﻭﻥ‬
‫ﻤﻌﺎﻤل ﺍﺭﺘﺒﺎﻁ ﺒﻴﺭﺴﻭﻥ ﻻﺴﺘﺨﺭﺍﺝ ﻤﻌﺎﻤل ﺍﻟﺜﺒﺎﺕ ﻟﻠﺩﺭﺠﺎﺕ ﻓﻲ ﺍﻟﺘﻁﺒﻴﻘﻴﻥ‪ ،‬ﺤﻴـﺙ ﺒﻠـﻎ ﻤﻌﺎﻤـل‬
‫ﺍﻟﺜﺒﺎﺕ ) ‪ ،(0.81‬ﻭﻫﺫﺍ ﻴﺅﻜﺩ ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﻭﺼﻼﺤﻴﺘﻪ‪.‬‬

‫ﺏ‪ .‬ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﺒﻁﺭﻴﻘﺔ ﺍﻟﺘﺠﺯﺌﺔ ﺍﻟﻨﺼﻔﻴﺔ‪:‬‬

‫ﺘﺄﻜﺩ ﺍﻟﺒﺎﺤﺙ "ﺍﻟﻨﺠﺎﺭ" ﻤﻥ ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺃﺴـﻠﻭﺏ ﻗـﺴﻤﺘﻪ ﺇﻟـﻰ ﻨـﺼﻔﻴﻥ‬
‫ﻤﺘﺴﺎﻭﻴﻴﻥ‪ ،‬ﺒﺤﻴﺙ ﻴﺘﻜﻭﻥ ﺍﻟﻨﺼﻑ ﺍﻷﻭل ﻤﻥ ﺍﻟﺒﻨﻭﺩ ﺫﺍﺕ ﺍﻷﺭﻗﺎﻡ ﺍﻟﻔﺭﺩﻴﺔ‪ ،‬ﻭﻴﺘﻜﻭﻥ ﺍﻟﻨﺼﻑ ﺍﻟﺜـﺎﻨﻲ‬
‫ﻤﻥ ﺍﻟﺒﻨﻭﺩ ﺫﺍﺕ ﺍﻷﺭﻗﺎﻡ ﺍﻟﺯﻭﺠﻴﺔ‪ ،‬ﺤﻴﺙ ﺘﻡ ﺘﻁﺒﻴﻘﻪ ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﺘﺘﻜﻭﻥ ﻤﻥ ) ‪ (40‬ﻓـﺭﺩﺍﹰ‪ ،‬ﻭﺘـﻡ‬
‫ﺍﺴﺘﺨﺭﺍﺝ ﻤﻌﺎﻤل ﺍﻟﺜﺒﺎﺕ ﻟﺩﺭﺠﺔ ﻨﺼﻔﻲ ﺍﻻﺨﺘﺒﺎﺭ‪ ،‬ﺍﺴﺘﺨﺩﺍﻡ ﻤﻌﺎﺩﻟﺔ ﺒﻴﺭﺴﻭﻥ‪ ،‬ﻓﻜﺎﻨﺕ ﻗﻴﻤﺔ ﺍﻟﺜﺒـﺎﺕ‬
‫)‪ ،(%78‬ﻤﻤﺎ ﻴﺅﻜﺩ ﺜﺒﺎﺕ ﺍﻻﺨﺘﺒﺎﺭ ﻭﺼﻼﺤﻴﺘﻪ‪.‬‬

‫ﺼﺩﻕ ﺍﻻﺨﺘﺒﺎﺭ ‪:‬‬

‫ﺃ‪ .‬ﺼﺩﻕ ﺍﻻﺨﺘﺒﺎﺭ ﻋﺭﺒﻴﺎﹰ " ﻤﺼﺭﻴﺎﹰ " ‪ ) :‬ﺍﻟﺩﻴﺏ ‪(117 : 1988 ،‬‬

‫ﺍﺴﺘﺨﺩﻡ ﻤﻌﺩ ﺍﻻﺨﺘﺒﺎﺭ ﺃﻜﺜﺭ ﻤﻥ ﻁﺭﻴﻘﺔ ﻹﺜﺒﺎﺕ ﺼﺩﻕ ﺍﻻﺨﺘﺒﺎﺭ ‪:‬‬

‫‪ .1‬ﺼﺩﻕ ﺍﻟﺘﺤﻜﻴﻡ ‪ :‬ﺤﻴﺙ ﻋﺭﺽ ﺍﻻﺨﺘﺒﺎﺭ ﻋﻠﻰ ﻟﺠﻨﺔ ﻤﻥ ﺍﻟﻤﺤﻜﻤﻴﻥ ﻋﺩﺩﻫﺎ ) ‪ (10‬ﻋﺸﺭﺓ ﻤـﻥ‬
‫ﺃﺴﺎﺘﺫﺓ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ .‬ﻭﻗﺩ ﺃﺨﺫﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺒﻠﻐﺕ ﻨﺴﺒﺔ ﺍﺘﻔﺎﻕ ﺍﻟﻤﺤﻜﻤﻴﻥ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﺃﻜﺜﺭ ﻤـﻥ‬
‫)‪ (%80‬ﻓﻲ ﻗﻴﺎﺱ ﺍﻟﻤﻔﻬﻭﻡ ﺍﻟﻤﺭﺍﺩ ﻗﻴﺎﺴﻪ ‪ ،‬ﻭﻗﺩ ﺃﻟﻐﻴﺕ ﺃﻭ ﻋﺩﻟﺕ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺤﺼﻠﺕ ﻋﻠﻰ ﺃﻗل‬
‫ﻤﻥ ﺫﻟﻙ ﻭﺃﻋﻴﺩ ﺘﺤﻜﻴﻤﻬﺎ ﻤﺭﺓ ﺃﺨﺭﻯ‪.‬‬
‫‪ ‬‬
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 ‫‪‬‬

‫‪ .2‬ﺍﻟﺼﺩﻕ ﺍﻟﻌﺎﻤﻠﻲ‪:‬‬

‫ﻹﺜﺒﺎﺕ ﺍﻟﺼﺩﻕ ﺍﻟﻌﺎﻤﻠﻲ ﻓﻲ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ‪:‬‬

‫ﺃﻭﻻﹰ ‪ :‬ﺤﻠـل ﺍﻟﺒﺎﺤــﺙ "ﺍﻟﺩﻴﺏ" ﻤﺼﻔﻭﻓﺔ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﻟﻠﺘﻌﺭﻑ ﻋﻠﻰ ﻤﺴﺘﻭﻯ ﻤﻌﺎﻤﻼﺕ‬

‫ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺃﺒﻌﺎﺩ ﺍﻻﺨﺘﺒﺎﺭ ﺍﻟﺨﻤﺱ‪.‬‬

‫ﺜﺎﻨﻴﺎﹰ ‪ - :‬ﺃﺠﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺘﺤﻠﻴﻼﹰ ﻋﺎﻤﻠﻴﺎﹰ ﻟﺩﺭﺠﺎﺕ ﺍﻟﻁﻼﺏ ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻤﺨﺘﻠﻔﺔ ﻟﻼﺨﺘﺒﺎﺭ‪ ،‬ﻭﺫﻟﻙ‬

‫ﻟﻠﺘﻌﺭﻑ ﻋﻠﻰ ﻤﺩﻯ ﺍﻟﺼﺩﻕ ﺍﻟﻌﺎﻤﻠﻲ ﻟﻼﺨﺘﺒﺎﺭ‪.‬‬

‫‪ -‬ﺍﺴﺘﻨﺘﺞ ﻋﻥ ﻁﺭﻴﻕ ﺍﺴﺘﺨــﺩﺍﻡ ﻗﻴﻤﺔ ) ﺕ ( ﺒﻴـﻥ ﺍﻷﺭﺒﺎﻉ ﺍﻷﻋﻠﻰ ﻭﺍﻷﺭﺒﺎﻉ ﺍﻷﺩﻨﻰ‬

‫ﻟﺩﺭﺠﺎﺕ ﺍﻟﻁﻼﺏ‪ ،‬ﻋﻠﻰ ﻜل ﺒﻌﺩ ﻤﻥ ﺃﺒﻌﺎﺩ ﺍﻻﺨﺘﺒﺎﺭ ﺍﻟﺨﻤﺱ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺠﺴﻤﻲ‪،‬‬

‫ﻭﺍﻟﻨﻔﺴﻲ‪ ،‬ﻭﺍﻷﺴﺭﻱ‪ ،‬ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻻﻨﺴﺠﺎﻡ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ‪ ،‬ﺃﻥ ﺍﻻﺨﺘﺒﺎﺭ ﻗﺎﺩﺭ ﻋﻠﻰ‬

‫ﺍﻟﺘﻤﻴﻴﺯ ﺍﻟﻁﺭﻓﻲ ) ﺍﻟﺩﻴﺏ‪.(118 : 1988 ،‬‬

‫ﺏ‪ .‬ﺼﺩﻕ ﺍﻻﺨﺘﺒﺎﺭ ﻤﺤﻠﻴﺎﹰ ) ﻓﻠﺴﻁﻴﻨﻴﺎﹰ ( ‪:‬‬

‫ﻗﺎﻡ ﺍﻟﻨﺠﺎﺭ ﺒﺤﺴﺎﺏ ﺼﺩﻕ ﺍﻻﺨﺘﺒﺎﺭ ﺒﻁﺭﻴﻘﺘﻴﻥ‪:‬‬

‫‪ .1‬ﺼﺩﻕ ﺍﻟﺘﺤﻜﻴﻡ ‪:‬‬

‫ﺤﻴﺙ ﻋﺭﺽ ﺍﻻﺨﺘﺒﺎﺭ ﻋﻠﻰ ﻋﺩﺩ ﻤﻥ ﺃﺴﺎﺘﺫﺓ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻭﺍﻟﺘﺭﺒﻴـﺔ‪ ،‬ﻭﺃﻋـﻀﺎﺀ ﻫﻴﺌـﺔ‬
‫ﺍﻟﺘﺩﺭﻴﺱ ﻓﻲ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺒﺎﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻐﺯﺓ‪ ،‬ﻭﺠﺎﻤﻌﺔ ﺍﻷﺯﻫﺭ‪ ،‬ﻭﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺤﻜﻭﻤﻴـﺔ‪،‬‬
‫ﻭﻤﺅﺴﺴﺔ ﺒﺭﻨﺎﻤﺞ ﻏﺯﺓ ﻟﻠﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺒﻨﺎﺀ‪ ‬ﻋﻠﻰ ﺁﺭﺍﺀ ﻟﺠﻨﺔ ﺍﻟﺘﺤﻜـﻴﻡ‪ ،‬ﻗـﺎﻡ ﺍﻟﺒﺎﺤـﺙ ﺒﺘﺜﺒﻴـﺕ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺃﺠﻤﻊ ﺍﻟﻤﺤﻜﻤﻭﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻜﻤﺎ ﻗﺎﻡ ﺒﺘﻌﺩﻴل ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺍﻗﺘﺭﺡ ﺃﺭﺒﻌﺔ ﺃﻭ ﺃﻜﺜﺭ ﻤـﻥ‬
‫ﺍﻟﻤﺤﻜﻤﻴﻥ ﺘﻌﺩﻴﻠﻬﺎ‪ ،‬ﺜﻡ ﻗﺎﻡ ﺒﻌﺭﺽ ﺍﻻﺨﺘﺒﺎﺭ ﻋﻠﻰ ﺃﺭﺒﻌﺔ ﻤﻥ ﺃﻋﻀﺎﺀ ﺍﻟﺘﺤﻜﻴﻡ ﺴﺎﻟﻔﺔ ﺍﻟﺫﻜﺭ ﻹﺒـﺩﺍﺀ‬
‫ﻤﻼﺤﻅﺎﺘﻬﻡ ﻭﺭﺃﻴﻬﻡ ﻋﻠﻰ ﺍﻻﺨﺘﺒﺎﺭ ﻓﻲ ﺼﻭﺭﺘﻪ ﺍﻟﻤﻌﺩﻟﺔ‪ ،‬ﻭﻗﺩ ﻭﺍﻓﻕ ﺍﻟﻤﺤﻜﻤﻭﻥ ﺍﻷﺭﺒﻌﺔ ﻋﻠﻰ ﺠﻤﻴﻊ‬
‫ﻋﺒﺎﺭﺍﺕ ﺍﻻﺨﺘﺒﺎﺭ‪ ،‬ﻜﻤﺎ ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺒﺎﻋﺘﻤﺎﺩ ﻤﺎ ﻋﺩ‪‬ﻟﻪ " ﺍﻟﻨﺠـﺎﺭ"‪ ،‬ﺜﻡ ﻗﺎﻡ ﺒﺈﺠﺭﺍﺀ ﺒﻌــﺽ‬
‫ﺍﻟﺘﻌـﺩﻴﻼﺕ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻟﺘﺘﻨﺎﺴﺏ ﻤﻊ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻌﻤﺭﻴﺔ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻜﻤﺎ ﺴﻴﺘﻀﺢ ﻓﻴﻤﺎ ﺒﻌـﺩ)‬
‫ﺃﻨﻅﺭ ﺠﺩﻭل ﺭﻗﻡ ‪. ( 4‬‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 4‬ﻴﺒﻴﻥ ﺍﻟﺘﻌﺩﻴﻼﺕ ﺍﻟﺘﻲ ﺃﺠﺭﺍﻫﺎ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﻋﻠﻰ ﺍﺴﺘﺒﺎﻨﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﺍﻟﻌﺒﺎﺭﺓ ﺒﻌﺩ ﺍﻟﺘﻌﺩﻴل‬ ‫ﺍﻟﻌﺒﺎﺭﺓ ﻗﺒل ﺍﻟﺘﻌﺩﻴل‬ ‫ﺭﻗﻡ‬

‫ﺍﻟﻌﺒﺎﺭﺓ‬

‫ﻋﻨﺩﻱ ﺸﻌﻭﺭ ﺃﻥ ﺃﺼﺩﻗﺎﺌﻲ ﻴﺤﺒﻭﻨﻨﻲ‬ ‫ﺃﺼﺩﻗﺎﺌﻲ ﻴﺸﻌﺭﻭﻨﻨﻲ ﺒﺎﻟﻤﻜﺎﻨﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻜﻨﺕ ﺃﺘﻤﻨﺎﻫﺎ‬ ‫‪9‬‬

‫ﺃﻫﺩﺍﻓﻲ ﻭﻁﻤﻭﺤﺎﺘﻲ ﺘﺘﻔﻕ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ﻤﻊ ﺃﻫﺩﺍﻑ‬

‫ﻋﻨﺩﻱ ﺃﻫﺩﺍﻑ ﻭﻁﻤﻭﺤﺎﺕ ﺃﺘﻤﻨﻰ ﺘﺤﻘﻴﻘﻬﺎ ﻟﺨﺩﻤﺔ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫‪10‬‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻨﺘﻤﻲ ﺇﻟﻴﻪ‬

‫ﺇﺫﺍ ﻤﺎ ﻭﺠﺩﺕ ﺍﻟﻜﺂﺒﺔ ﺘﺴﻭﺩ ﺤﻔﻠﺔ ﻓﺈﻨﻨﻲ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﺸﺒﻊ‬

‫ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﺩﺨل ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺴﺭﻭﺭ ﻋﻠﻰ ﺯﻤﻼﺌﻲ‬ ‫‪19‬‬
‫ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﻟﻤﺭﺡ‬

‫ﺃﺸﻌﺭ ﺒﺠﻭ ﻤﻥ ﺍﻟﺘﻔﺎﻫﻡ ﺩﺍﺨل ﺍﻟﻤﻨﺯل )ﺃﻭ ﺍﻟﻤﻜﺎﻥ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ(‬ ‫ﺃﺸﻌﺭ ﺒﺠﻭ ﻤﻥ ﺍﻟﺘﻔﺎﻫﻡ ﺩﺍﺨل ﺍﻟﻤﻨﺯل‬ ‫‪38‬‬

‫ﺜﻘﺘﻲ ﻜﺒﻴﺭﺓ ﺒﺄﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ ) ﺃﻭ ﻤﻥ ﺤﻭﻟﻲ(‬ ‫ﺃﺜﻕ ﺒﺄﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪43‬‬

‫ﻋﻨﺩﻱ ﺸﻌﻭﺭ ﺒﺄﻥ ﺭﺅﺴﺎﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﻴﻔﻀﻠﻭﻥ ﺃﻻ ﺃﻜﻭﻥ‬

‫ﻋﻨﺩﻱ ﺸﻌﻭﺭ ﺒﺄﻥ ﺍﻟﻤﺴﺌﻭﻟﻴﻥ ﻋﻨﻲ ﻴﻔﻀﻠﻭﻥ ﺃﻥ ﺃﻜﻭﻥ ﻤﻌﻬﻡ‬ ‫‪50‬‬
‫ﻓﻲ ﺃﻤﺎﻜﻥ ﺍﻟﻌﻤل ﺍﻟﺘﻲ ﻴﺭﺃﺴﻭﻨﻬﺎ‬

‫ﻴﺴﻌﺩﻨﻲ ﺠﺩﺍﹰ ﺤﻀﻭﺭ ﺍﻟﺠﻠﺴﺎﺕ ﺍﻟﻌﺎﺌﻠﻴﺔ ﻓﻲ ﺍﻟﻤﻨﺯل ﻤﻊ ﺃﻓﺭﺍﺩ‬ ‫ﻴﺴﻌﺩﻨﻲ ﺠﺩﺍﹰ ﺤﻀﻭﺭ ﺍﻟﺠﻠﺴﺎﺕ ﺍﻟﻌﺎﺌﻠﻴﺔ ﻓﻲ ﺍﻟﻤﻨﺯل ﻤﻊ‬
‫‪53‬‬
‫ﺃﺴﺭﺘﻲ)ﺃﻭ ﻤﻊ ﻤﻥ ﺃﻋﻴﺵ ﻤﻌﻬﻡ(‬ ‫ﻭﺍﻟﺩﻱ ﻭﺃﺨﻭﺍﺘﻲ‬

‫ﺃﺸﻌﺭ ﺃﻥ ﺯﻤﻼﺌﻲ ﻴﺴﺭﻫﻡ ﺃﻥ ﺃﻜﻭﻥ ﻤﻌﻬﻡ‬ ‫ﺃﺸﻌﺭ ﺃﻥ ﺯﻤﻼﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﻴﺴﺭﻫﻡ ﺃﻥ ﺃﻜﻭﻥ ﻤﻌﻬﻡ‬ ‫‪82‬‬

‫ﻭﻗـﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺒﺎﻟﺘﺄﻜﺩ ﻤﻥ ﺜﺒﺎﺕ ﺍﺨﺘﺒﺎﺭ ﻤﻭﻀﻊ ﺍﻟﺩﺭﺍﺴﺔ ﻭﺼـﺩﻗﻪ ﻭﺫﻟـﻙ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺤﻭ ﺍﻟﺘﺎﻟﻲ ‪:‬‬

‫ﺃﻭﻻﹰ‪ :‬ﺍﻟﺼﺩﻕ ‪: Validity‬‬

‫‪ .1‬ﺼﺩﻕ ﺍﻻﺘﺴﺎﻕ ﺍﻟﺩﺍﺨﻠﻲ ‪ :Internal Consistency‬ﻗـﺎﻡ ﺍﻟﺒﺎﺤـﺙ ﺍﻟﺤـﺎﻟﻲ‬
‫ﺒﺤﺴﺎﺏ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺔ ﻜل ﻓﻘﺭﺓ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻼﺨﺘﺒﺎﺭ‪ ،‬ﻤـﻊ ﺒﻴـﺎﻥ ﻤـﺴﺘﻭﻯ‬
‫ﺍﻟﺩﻻﻟﺔ ﻓﻲ ﻜل ﺤﺎﻟﺔ‪ ،‬ﺜﻡ ﺩﺭﺠﺔ ﻜل ﻓﻘﺭﺓ ﻤﻊ ﻤﺠﻤﻭﻉ ﺩﺭﺠﺎﺕ ﺍﻟﺒﻌﺩ ﺍﻟﺫﻱ ﺘﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺫﻩ ﺍﻟﻔﻘـﺭﺓ‪،‬‬
‫ﻭﺍﻨﺘﻬﻰ ﺒﺤﺴﺎﺏ ﺩﺭﺠﺔ ﺍﺭﺘﺒـﺎﻁ ﻜـل ﺒﻌﺩ ﻤـﻥ ﺃﺒﻌﺎﺩ ﺍﻻﺨﺘﺒﺎﺭ ﻤﻊ ﺍﻷﺒﻌﺎﺩ ﺍﻷﺨـﺭﻯ ﻭﺍﻟﺩﺭﺠـﺔ‬
‫ﺍﻟﻜﻠﻴﺔ ﻟﻼﺨﺘﺒﺎﺭ‪ ،‬ﻋﻠﻰ ﺍﻟﺘﺭﺘﻴﺏ‪:‬‬
‫ﺃ‪ .‬ﺤﺴﺎﺏ ﺍﻻﺭﺘﺒﺎﻁﺎﺕ ﺒﻴﻥ ﺩﺭﺠﺔ ﻜل ﻓﻘﺭﺓ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻼﺨﺘﺒﺎﺭ‪:‬‬
‫ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 5‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺔ ﻜـل ﻓﻘـﺭﺓ ﻭﺍﻟﺩﺭﺠـﺔ ﺍﻟﻜﻠﻴـﺔ‬
‫ﻟﻼﺨﺘﺒﺎﺭ‪ ،‬ﻤﻊ ﺒﻴﺎﻥ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﻓﻲ ﻜل ﺤﺎﻟﺔ‪:‬‬
‫‪ ‬‬
‫‪111‬‬
 ‫‪‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 5‬‬

‫ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﺒﻴﻨﻴﺔ ﺒﻴﻥ ﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻼﺤﺘﺒﺎﺭ‬
‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺭﻗﻡ ﺍﻟﻌﺒﺎﺭﺓ‬

‫** ‪0.425‬‬ ‫ﺃﻋﺎﻨﻲ ﻤﻥ ﻨﺯﻻﺕ ﺍﻟﺒﺭﺩ‬ ‫‪1‬‬

‫** ‪0.609‬‬ ‫ﻴﻨﻔﺫ ﺼﺒﺭﻱ ﺒﺴﻬﻭﻟﺔ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‬ ‫‪2‬‬

‫* ‪0.290‬‬ ‫ﺃﺤﺏ ﺃﺴﺭﺘﻲ ﺇﻟﻰ ﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ‬ ‫‪3‬‬

‫** ‪0.517‬‬ ‫ﺃﻨﺩﻤﺞ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻊ ﺯﻤﻼﺌﻲ ﺩﺍﺌﻤﺎﹰ‬ ‫‪4‬‬

‫** ‪0.657‬‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ ﻴﺸﺒﻊ ﺤﺎﺠﺎﺘﻲ ﻭﺭﻏﺒﺎﺘﻲ‬ ‫‪5‬‬

‫* ‪0.283‬‬ ‫ﺘﻨﺘﺎﺒﻨﻲ ﺁﻻﻡ ﻓﻲ ﻋﻴﻨﻲ‬ ‫‪6‬‬

‫** ‪0.345‬‬ ‫ﺃﺠﺩ ﻨﻔﺴﻲ ﻤﺭﺤﺎﹰ ﻋﻠﻰ ﻏﻴﺭ ﺍﻟﻌﺎﺩﺓ ﺩﻭﻥ ﺴﺒﺏ ﻤﻌﻴﻥ‬ ‫‪7‬‬

‫** ‪0.712‬‬ ‫ﺃﺘﻤﺘﻊ ﺒﻌﻼﻗﺔ ﻁﻴﺒﺔ ﻟﻠﻐﺎﻴﺔ ﻤﻊ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪8‬‬

‫** ‪0.407‬‬ ‫ﺃﺼﺩﻗﺎﺌﻲ ﻴﺸﻌﺭﻭﻨﻨﻲ ﺒﺎﻟﻤﻜﺎﻨﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻜﻨﺕ ﺃﺘﻤﻨﺎﻫﺎ‬ ‫‪9‬‬

‫** ‪0.622‬‬ ‫ﺃﻫﺩﺍﻓﻲ ﻭﻁﻤﻭﺤﺎﺘﻲ ﺘﺘﻔﻕ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ﻤﻊ ﺃﻫﺩﺍﻑ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻨﺘﻤﻲ ﺇﻟﻴﻪ‪.‬‬ ‫‪10‬‬

‫* ‪0.242‬‬ ‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺍﻟﻐﺎﺯﺍﺕ ﻓﻲ ﻤﻌﺩﺘﻲ ﻭﺃﻤﻌﺎﺌﻲ‬ ‫‪11‬‬

‫** ‪0.686‬‬ ‫ﻤﻥ ﺍﻟﺴﻬل ﺃﻥ ﻴﺘﻤﻠﻜﻨﻲ ﺍﻟﻐﻀﺏ‬ ‫‪12‬‬

‫* ‪0.270‬‬ ‫ﻋﻼﻗﺎﺘﻲ ﻁﻴﺒﺔ ﻤﻊ ﻭﺍﻟﺩﻱ‪.‬‬ ‫‪13‬‬

‫** ‪0.332‬‬ ‫ﻋﻼﻗﺎﺘﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻊ ﺠﻴﺭﺍﻨﻲ ﻁﻴﺒﺔ ﻟﻠﻐﺎﻴﺔ‬ ‫‪14‬‬

‫** ‪0.338‬‬ ‫ﺇﻨﻨﻲ ﺴﻬل ﺍﻻﺨﺘﻼﻁ ﺒﺎﻟﻨﺎﺱ‬ ‫‪15‬‬

‫* ‪0.241‬‬ ‫ﺃﺼﺎﺏ ﺒﻀﻴﻕ ﻓﻲ ﺍﻟﺘﻨﻔﺱ‬ ‫‪16‬‬

‫* ‪0.245‬‬ ‫ﺃﻓﻘﺩ ﺜﻘﺘﻲ ﺒﻨﻔﺴﻲ ﺒﺴﻬﻭﻟﺔ‬ ‫‪17‬‬

‫* ‪0.236‬‬ ‫ﻋﻼﻗﺎﺘﻲ ﻁﻴﺒﺔ ﻤﻊ ﻭﺍﻟﺩﺘﻲ‬ ‫‪18‬‬

‫** ‪0.409‬‬ ‫ﺇﺫﺍ ﻤﺎ ﻭﺠﺩﺕ ﺍﻟﻜﺂﺒﺔ ﺘﺴﻭﺩ ﺤﻔﻠﺔ ﻓﺈﻨﻨﻲ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﺸﺒﻊ ﻓﻴﻬﺎ ﺭﻭﺡ ﺍﻟﻤﺭﺡ‬ ‫‪19‬‬

‫** ‪0.560‬‬ ‫ﺃﺴﺘﻁﻴﻊ ﻤﺠﺎﺭﺍﺓ ﺍﻟﺠﻭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ‬ ‫‪20‬‬

‫* ‪0.232‬‬ ‫ﺃﺼﺎﺏ ﺒﻨﻭﺒﺎﺕ ﺇﻏﻤﺎﺀ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺼﻌﺒﺔ‬ ‫‪21‬‬

‫** ‪0.689‬‬ ‫ﺃﺸﻌﺭ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﻭﻗﺎﺕ ﺒﺎﻟﺤﺯﻥ‬ ‫‪22‬‬

‫‪0.134‬‬ ‫‪///‬‬ ‫ﺘﻨﺸﺄ ﺨﻼﻓﺎﺕ ﺤﺎﺩﺓ ﺒﻴﻨﻲ ﻭﺒﻴﻥ ﺃﺨﻭﺘﻲ‬ ‫‪23‬‬

‫** ‪0.304‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﺤﺭﺝ ﻋﻨﺩ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺃﻨﺎﺱ ﻷﻭل ﻤﺭﺓ‬ ‫‪24‬‬
‫** ‪0.647‬‬ ‫ﺃﺸﺒﻊ ﻤﻌﻅﻡ ﺤﺎﺠﺎﺘﻲ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ‬ ‫‪25‬‬
‫** ‪0.360‬‬ ‫ﻴﺴﻬل ﺃﻥ ﺘﻨﺘﻘل ﺇﻟﻰ ﻋﺩﻭﻯ ﺍﻟﺯﻜﺎﻡ‬ ‫‪26‬‬
‫** ‪0.512‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﻭﺤﺩﺓ ﺤﺘﻰ ﺃﺜﻨﺎﺀ ﻭﺠﻭﺩﻱ ﻤﻊ ﺍﻟﻨﺎﺱ‬ ‫‪27‬‬

‫** ‪0.438‬‬ ‫ﻤﺸﺎﺠﺭﺍﺘﻲ ﻗﻠﻴﻠﺔ ﻤﻊ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪28‬‬

‫‪ ‬‬
‫‪112‬‬
 ‫‪‬‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺭﻗﻡ ﺍﻟﻌﺒﺎﺭﺓ‬

‫* ‪0.252‬‬ ‫ﺃﺠﺩ ﻤﺘﻌﺔ ﻓﻲ ﻤﻤﺎﺭﺴﺔ ﺃﻨﻭﺍﻉ ﻜﺜﻴﺭﺓ ﻤﻥ ﻭﺴﺎﺌل ﺍﻟﺘﺭﻭﻴﺢ ﻭﺍﻟﺭﺤﻼﺕ ﻭﺍﻟﺤﻔﻼﺕ‬ ‫‪29‬‬

‫** ‪0.610‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﻔﺨﺭ ﻷﻨﻨﻲ ﺃﻨﺘﻤﻲ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫‪30‬‬

‫** ‪0.437‬‬ ‫ﻋﻴﻨﺎﻱ ﺸﺩﻴﺩﺓ ﺍﻟﺤﺴﺎﺴﻴﺔ ﻟﻠﻀﻭﺀ‬ ‫‪31‬‬

‫** ‪0.382‬‬ ‫ﺤﺎﻟﺘﻲ ﺍﻟﻌﺼﺒﻴﺔ ﻤﺴﺘﻘﺭﺓ‬ ‫‪32‬‬

‫** ‪0.508‬‬ ‫ﻴﺘﻭﺍﻓﺭ ﺍﻟﺤﺏ ﻭﺍﻟﻭﻓﺎﻕ ﺩﺍﺨل ﺃﺴﺭﺘﻲ‬ ‫‪33‬‬

‫** ‪0.347‬‬ ‫ﺃﻓﻀل ﺃﻥ ﺘﻘﺘﺼﺭ ﺤﻴﺎﺘﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪34‬‬

‫** ‪0.476‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﻀﺎ ﻷﻥ ﺍﻵﺨﺭﻴﻥ ﻴﻔﻬﻤﻭﻥ ﻤﺸﺎﻋﺭﻱ‬ ‫‪35‬‬

‫* ‪0.245‬‬ ‫ﺘﺴﺘﻠﺯﻡ ﺼﺤﺘﻲ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻁﺒﻴﺔ ﺍﻟﻤﺴﺘﻤﺭﺓ‬ ‫‪36‬‬

‫** ‪0.313‬‬ ‫ﻴﺼﻌﺏ ﻋﻠﻲ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺍﻟﻤﻨﺯل ﻓﻲ ﺤﺎﻟﺔ ﻤﺭﺡ‬ ‫‪37‬‬

‫** ‪0.576‬‬ ‫ﺃﺸﻌﺭ ﺒﺠﻭ ﻤﻥ ﺍﻟﺘﻔﺎﻫﻡ ﺩﺍﺨل ﺍﻟﻤﻨﺯل‬ ‫‪38‬‬

‫ﺃﺸﻌﺭ ﺒﺎﻟﺤﺭﺝ ﻋﻨﺩﻤﺎ ﺃﺘﻁﻭﻉ ﻟﻼﺸﺘﺭﺍﻙ ﻓﻲ ﺒﻌﺽ ﺍﻷﻟﻌﺎﺏ ﺃﻭ ﻨﻭﺍﺤﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻷﺨﺭﻯ‬
‫** ‪0.346‬‬ ‫‪39‬‬

‫** ‪0.329‬‬ ‫ﺃﺸﻌﺭ ﺒﺄﻥ ﻤﻌﻅﻡ ﺍﻟﻨﺎﺱ ﻴﺴﺘﻤﺘﻌﻭﻥ ﺒﺎﻟﺘﺤﺩﺙ ﻤﻌﻲ‬ ‫‪40‬‬

‫* ‪0.255‬‬ ‫ﻟﻡ ﺃﺼﺏ ﺃﺒﺩﺍﹰ ﺒﻤﺭﺽ ﺍﻟﺭﺒﻭ ﺃﻭ ﺍﻟﺤﺴﺎﺴﻴﺔ‬ ‫‪41‬‬

‫** ‪0.529‬‬ ‫ﻤﻥ ﺍﻟﺴﻬل ﺇﺜﺎﺭﺘﻲ‬ ‫‪42‬‬

‫** ‪0.507‬‬ ‫ﺃﺜﻕ ﺒﺄﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪43‬‬

‫* ‪0.263‬‬ ‫ﺃﻜﺭﻩ ﺍﻟﻨﺸﺎﻁ ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫‪44‬‬

‫** ‪0.391‬‬ ‫ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻴﻀﻁﺭﻨﻲ ﺯﻤﻼﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﺇﻟﻰ ﺍﻟﺘﺸﺎﺠﺭ ﻤﻌﻬﻡ ﺩﻓﺎﻋﺎﹰ ﻋﻥ ﻤﺎ ﺃﻤﻠﻙ‬ ‫‪45‬‬

‫** ‪0.386‬‬ ‫ﺃﺴﻨﺎﻨﻲ ﻓﻲ ﺤﺎﻟﺔ ﻋﻼﺝ‬ ‫‪46‬‬

‫* ‪0.238‬‬ ‫ﺇﻨﻨﻲ ﺤﺴﺎﺱ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻼﺯﻡ‬ ‫‪47‬‬

‫** ‪0.352‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﻀﺎ ﻭﺍﻟﺭﺍﺤﺔ ﻓﻲ ﺍﻟﻤﻨﺯل‬ ‫‪48‬‬

‫** ‪0.498‬‬ ‫ﻻ ﺃﻤﺎﻨﻊ ﻓﻲ ﻤﻘﺎﺒﻠﺔ ﺍﻟﻐﺭﺒﺎﺀ‬ ‫‪49‬‬

‫ﻋﻨﺩﻱ ﺸﻌﻭﺭ ﺒﺄﻥ ﺭﺅﺴﺎﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﻴﻔﻀﻠﻭﻥ ﺃﻥ ﻻ ﺃﻜـﻭﻥ ﻓـﻲ‬

‫** ‪0.620‬‬ ‫‪50‬‬
‫ﺃﻤﺎﻜﻥ ﺍﻟﻌﻤل ﺍﻟﺘﻲ ﻴﺭﺃﺴﻭﻨﻬﺎ‬
‫* ‪0.279‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﺘﻌﺏ ﻋﻨﺩﻤﺎ ﺃﻨﻬﺽ ﻤﻥ ﺍﻟﺼﺒﺎﺡ‬ ‫‪51‬‬

‫** ‪0.609‬‬ ‫ﺇﻨﻨﻲ ﺴﺭﻴﻊ ﺍﻟﺒﻜﺎﺀ‬ ‫‪52‬‬

‫** ‪0.343‬‬ ‫ﻴﺴﻌﺩﻨﻲ ﺠﺩﺍﹰ ﺤﻀﻭﺭ ﺍﻟﺠﻠﺴﺎﺕ ﺍﻟﻌﺎﺌﻠﻴﺔ ﻓﻲ ﺍﻟﻤﻨﺯل ﻤﻊ ﻭﺍﻟﺩﻱ ﻭﺃﺨﻭﺍﺘﻲ‬ ‫‪53‬‬

‫* ‪0.257‬‬ ‫ﻋﻼﻗﺎﺘﻲ ﺒﺯﻤﻼﺌﻲ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺔ ﺠﻴﺩﺓ ﺠﺩﺍﹰ‬ ‫‪54‬‬

‫** ‪0.296‬‬ ‫ﻻ ﺃﻫﺘﻡ ﻜﺜﻴﺭﺍﹰ ﺒﺎﻟﻨﺎﺱ‬ ‫‪55‬‬

‫‪ ‬‬
‫‪113‬‬
 ‫‪‬‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺭﻗﻡ ﺍﻟﻌﺒﺎﺭﺓ‬

‫* ‪0.229‬‬ ‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺘﺼﻠﺏ ﻓﻲ ﻋﻀﻼﺘﻲ‬ ‫‪56‬‬

‫** ‪0.425‬‬ ‫ﺃﺤﻴﺎﻨﺎﹰ ﺘﻌﺎﻭﺩﻨﻲ ﺭﻏﺒﺔ ﺸﺩﻴﺩﺓ ﻓﻲ ﺍﻟﻬﺭﻭﺏ ﻤﻥ ﺍﻟﻤﻨﺯل‬ ‫‪57‬‬

‫** ‪0.546‬‬ ‫ﻅﺭﻭﻓﻲ ﺍﻷﺴﺭﻴﺔ ﻤﻤﺘﺎﺯﺓ‬ ‫‪58‬‬

‫** ‪0.452‬‬ ‫ﺃﺼﺎﺩﻕ ﺍﻵﺨﺭﻴﻥ ﺒﺴﻬﻭﻟﺔ ﺘﺎﻤﺔ‬ ‫‪59‬‬

‫ﺃﺸﻌﺭ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺤﻴﺎﻥ ﻜﻤﺎ ﻟﻭ ﻜﻨﺕ ﺃﺭﻴـﺩ ﺃﻥ ﺃﺒﻜـﻲ ﺒـﺴﺒﺏ‬

‫** ‪0.661‬‬ ‫‪60‬‬
‫ﺍﻟﻘﺴﻭﺓ ﻭﺍﻟﻅﻠﻡ ﺍﻟﺫﻱ ﻴﻌﺎﻤﻠﻨﻲ ﺒﻬﻤﺎ ﺍﻟﻨﺎﺱ‬
‫‪0.145‬‬ ‫‪///‬‬ ‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺭﺽ ﻓﻲ ﺴﻤﻌﻲ‬ ‫‪61‬‬

‫** ‪0.543‬‬ ‫ﺃﻴﺄﺱ ﺒﺴﻬﻭﻟﺔ‬ ‫‪62‬‬

‫** ‪0.504‬‬ ‫ﺃﺴﺭﺘﻲ ﺘﻭﻓﺭ ﻟﻲ ﺍﻟﺠﻭ ﺍﻟﺼﺎﻟﺢ ﻟﻠﻌﻤل ﻭﺍﻟﺠﺩ‬ ‫‪63‬‬

‫** ‪0.332‬‬ ‫ﺃﻨﺎ ﻤﺤﺒﻭﺏ ﻤﻥ ﺯﻤﻼﺌﻲ‬ ‫‪64‬‬

‫** ‪0.638‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﺍﺤﺔ ﻭﺍﻷﻟﻔﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ‬ ‫‪65‬‬

‫* ‪0.241‬‬ ‫ﻤﻥ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﻴﺼﻴﺒﻨﻲ ﺍﻹﻤﺴﺎﻙ‬ ‫‪66‬‬

‫** ‪0.718‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﻀﻴﻕ ﻭﺍﻻﻜﺘﺌﺎﺏ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﺤﻴﺎﻥ‬ ‫‪67‬‬

‫** ‪0.346‬‬ ‫ﺘﻭﺠﺩ ﻋﻼﻗﺎﺕ ﻁﻴﺒﺔ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ ﻭﺃﻗﺎﺭﺒﻲ‬ ‫‪68‬‬

‫** ‪0.331‬‬ ‫ﺃﺘﻤﺘﻊ ﺒﺸﻌﺒﻴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺒﻴﻥ ﺍﻷﺼﺩﻗﺎﺀ‬ ‫‪69‬‬

‫** ‪0.335‬‬ ‫ﻋﻨـﺩﻱ ﺍﻟﺘﺴﺎﻤﺢ ﻭﺍﻟﻤـﺭﻭﻨﺔ ﻤﻤـﺎ ﻴﺠﻌﻠﻨﻲ ﺃﺘﻘﺒـل ﻨﻘـﺩ ﺍﻵﺨﺭﻴﻥ ﻭﺃﺴﺘﻔﻴﺩ ﻤﻨﻪ‬ ‫‪70‬‬

‫* ‪0.235‬‬ ‫ﻜﻨﺕ ﺃﻤﺭﺽ ﺒﻜﺜﺭﺓ ﻓﻲ ﻁﻔﻭﻟﺘﻲ‬ ‫‪71‬‬

‫** ‪0.479‬‬ ‫ﻴﻀﺎﻴﻘﻨﻲ ﺸﻌﻭﺭﻱ ﺒﺎﻟﻨﻘﺹ‬ ‫‪72‬‬

‫** ‪0.570‬‬ ‫ﻴﺴﻭﺩ ﺍﻟﺘﻔﺎﻫﻡ ﺒﻴﻨﻲ ﻭﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪73‬‬

‫‪0.134 ///‬‬ ‫ﺃﺸﻌﺭ ﺃﻨﻨﻲ ﻤﻨﺴﺠﻡ ﻓﻲ ﺍﻟﻌﻤل )ﺃﻭ ﺍﻟﻤﺩﺭﺴﺔ‪ -‬ﺃﻭ ﺍﻟﻜﻠﻴﺔ(ﺍﻟﺫﻱ ﺃﺫﻫﺏ ﺇﻟﻴﻪ‬ ‫‪74‬‬

‫‪- 0.011 ///‬‬ ‫ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﻐﻤﻰ ﻋﻠﻲ ﻭﺃﺘﺸﻨﺞ‬ ‫‪75‬‬

‫** ‪0.696‬‬ ‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﺍﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‬ ‫‪76‬‬

‫** ‪0.658‬‬ ‫ﺃﺸﻌﺭ ﺃﻨﻨﻲ ﺃﻜﺜﺭ ﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺎﺌﻠﻴﺔ‬ ‫‪77‬‬

‫ﻻ ﺃﺩﻋﻰ ﺇﻟﻰ ﺍﻟﺤﻔﻼﺕ ﺃﻭ ﺍﻟﻤﻬﺭﺠﺎﻨﺎﺕ ﺍﻟﺘﻲ ﺘﻘﻴﻤﻬـﺎ ﺍﻟﻤﺩﺭﺴـﺔ ﺃﻭ‬

‫** ‪0.404‬‬ ‫‪78‬‬
‫ﺍﻟﻤﺅﺴﺴﺔ ﺃﻭ ﺍﻟﺯﻤﻼﺀ ‪.‬‬
‫* ‪0.247‬‬ ‫ﺃﺠﺩ ﺼﻌﻭﺒﺔ ﻓﻲ ﺘﻭﺍﺯﻨﻲ ﺃﺜﻨﺎﺀ ﺴﻴﺭﻱ‬ ‫‪79‬‬

‫** ‪0.750‬‬ ‫ﺃﻨﺎ ﺴﻌﻴﺩ ﻓﻲ ﺤﻴﺎﺘﻲ‬ ‫‪80‬‬

‫** ‪0.512‬‬ ‫ﺃﻋﺎﻨﻲ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﻭﺠﻭﺩ ﺨﻼﻓﺎﺕ ﺃﺴﺭﻴﺔ‬ ‫‪81‬‬

‫** ‪0.394‬‬ ‫ﺃﺸﻌﺭ ﺃﻥ ﺯﻤﻼﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﻴﺴﺭﻫﻡ ﺃﻥ ﺃﻜﻭﻥ ﻤﻌﻬﻡ ‪.‬‬ ‫‪82‬‬

‫‪ ‬‬
‫‪114‬‬
 ‫‪‬‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻌﺒﺎﺭﺓ‬

‫** ‪0.401‬‬ ‫ﻤﻥ ﺍﻟﺼﻌﺏ ﺍﺴﺘﺜﺎﺭﺘﻲ‬ ‫‪83‬‬

‫ﺃﺸﻌـﺭ ﻤـﻥ ﻭﻗﺕ ﻵﺨﺭ ﺒﺎﻟﻜﺭﺍﻫﻴﺔ ﻨﺤـﻭ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ ﺍﻟﺘﻲ ﺃﺤﺒﻬﺎ‬
‫** ‪0.545‬‬ ‫‪84‬‬

‫* ‪0.229‬‬ ‫ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻻ ﻴﻬﺘﻡ ﻤﻥ ﺤﻭﻟﻲ ﺒﺂﺭﺍﺌﻲ‬ ‫‪85‬‬

‫** ‪0.336‬‬ ‫ﺃﺘﻐﻴﺏ ﻋﻥ ﺍﻟﺩﺭﺍﺴﺔ ) ﺃﻭ ﺍﻟﻌﻤل ( ﺒﺴﺒﺏ ﺍﻟﻤﺭﺽ‬ ‫‪86‬‬

‫* ‪0.242‬‬ ‫ﺃﻜﻭﻥ ﻤﺘﻤﺎﺴﻜﺎﹰ ﺘﻤﺎﻤﺎﹰ ﻭﻫﺎﺩﺌﺎﹰ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺼﻌﺒﺔ‬ ‫‪87‬‬

‫** ‪0.324‬‬ ‫ﺃﺸﻌﺭ ﻤﻌﻅﻡ ﺍﻟﻭﻗﺕ ﺒﺂﻻﻡ ﻓﻲ ﺭﺃﺴﻲ‬ ‫‪88‬‬

‫** ‪0.475‬‬ ‫ﺘﺘﻘﻠﺏ ﺤﺎﻟﺘﻲ ﺍﻟﻤﺯﺍﺠﻴﺔ ﺒﻴﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺤﺯﻥ ﺩﻭﻥ ﺴﺒﺏ ﻅﺎﻫﺭ‬ ‫‪89‬‬

‫* ‪0.228‬‬ ‫ﺃﺸﻌﺭ ﺒﺭﻋﺸﺔ ﻓﻲ ﺤﺭﻜﺎﺕ ﻴﺩﻱ‬ ‫‪90‬‬

‫** ‪0.689‬‬ ‫ﻜﺜﻴﺭﺍﹰ ﻤﺎ ﺘﺸﻐﻠﻨﻲ ﺍﻷﻓﻜﺎﺭ ﺇﻟﻰ ﺩﺭﺠﺔ ﻻ ﺃﺴﺘﻁﻴﻊ ﻤﻌﻬﺎ ﺍﻟﻨﻭﻡ‬ ‫‪91‬‬

‫‪a‬‬ ‫ﺘﺼﻴﺒﻨﻲ ﻨﻭﺒﺎﺕ ﺼﺭﻉ‬ ‫‪92‬‬

‫* ‪0.233‬‬ ‫ﻻ ﺃﺤﺏ ﺍﻻﺸﺘﺭﺍﻙ ﻓﻲ ﺍﻟﻤﻨﺎﻗﺸﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ‬ ‫‪93‬‬

‫** ‪0.336‬‬ ‫ﻴﻨﺘﺎﺒﻨﻲ ﻗﻠﻕ ﻋﻠﻰ ﺼﺤﺘﻲ‬ ‫‪94‬‬

‫** ‪0.523‬‬ ‫ﺍﻻﻫﺘﻤﺎﻡ ﺒﺄﻭﺍﻤﺭ ﺍﻟﺩﻴﻥ ﻭﺘﻁﺒﻴﻘﻬﺎ ﺃﻤﺭ ﺼﻌﺏ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻲ‬ ‫‪95‬‬

‫* ‪0.236‬‬ ‫ﺠﺴﻤﻲ ﻤﺘﻨﺎﺴﻕ ﺘﻤﺎﻤﺎﹰ ﻤﻊ ﻭﺯﻨﻲ‬ ‫‪96‬‬

‫* ‪0.259‬‬ ‫ﻴﺸﻐل ﺍﻟﺩﻴﻥ ﺠﺎﻨﺒﺎﹰ ﺒﺎﻟﻎ ﺍﻷﻫﻤﻴﺔ ﻓﻲ ﺤﻴﺎﺘﻲ‬ ‫‪97‬‬

‫‪- 0.003///‬‬ ‫ﻟﺩﻱ ﺁﻻﻡ ﻓﻲ ﺍﻟﻘﻠﺏ ﻭﺍﻟﺼﺩﺭ‬ ‫‪98‬‬

‫** ‪0.334‬‬ ‫ﺃﻋﺘﻘﺩ ﺃﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻟﻤﺴﺠﺩ ﻟﻬﻡ ﺃﻋﻅﻡ ﺍﻷﺜﺭ ﻓﻲ ﻨﻔﺴﻲ‬ ‫‪99‬‬

‫* ‪0.230‬‬ ‫ﺃﺸﻌﺭ ﺒﺂﻻﻡ ﺼﺤﻴﺔ‬ ‫‪100‬‬

‫‪α‬ﺍﻟﺘﺒﺎﻴﻥ = ﺼﻔﺭ‬ ‫‪ ///‬ﻏﻴﺭ ﺩﺍﻟﺔ‬ ‫*ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫** ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.01‬‬

‫‪ ‬‬
‫‪115‬‬
 ‫‪‬‬

‫ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻥ ﺍﻟﺠﺩﻭل ﺍﻟﺴﺎﺒﻕ ﺃﻥ ) ‪ ( 68‬ﻓﻘﺭﺓ ﺩﺍﻟﺔ ﻋﻨـﺩ ﻤـﺴﺘﻭﻯ ‪ ، 0.01‬ﻭﺃﻥ ) ‪(26‬‬
‫ﻓﻘﺭﺓ ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪ ،0.05‬ﻭﺃﻥ )‪ (6‬ﻓﻘﺭﺍﺕ ﻏﻴﺭ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ؛ ﻓﻴﺼﺒﺢ ﺍﻟﻤﺠﻤـﻭﻉ ﺍﻟﻜﻠـﻲ‬
‫ﻟﻌﺒﺎﺭﺍﺕ ﺍﺨﺘﺒـﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﺒﻌـﺩ ﻋﻤﻠﻴـﺔ ﺍﻟﺤـﺫﻑ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠـﺯﺀ ‪ 94‬ﻋﺒـﺎﺭﺓ ﻓﻘـﻁ‪،‬‬
‫)ﺃﻨﻅﺭ ﻤﻠﺤﻕ ﺭﻗﻡ‪.( 3‬‬
‫ﺏ‪ .‬ﺤﺴﺎﺏ ﺍﺭﺘﺒﺎﻁﺎﺕ ﺍﻟﻔﻘﺭﺍﺕ ﻤﻊ ﺍﻟﺩﺭﺠﺎﺕ ﺍﻟﻜﻠﻴﺔ ﻟﻸﺒﻌﺎﺩ ﺍﻟﺘﻲ ﺘﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ‪:‬‬
‫‪ .1‬ﺍﻟﺠﺩﻭل ﺭﻗﻡ )‪ (6‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺔ ﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌـﺩ ﺍﻟﺠـﺴﻤﻲ‬
‫ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻬﺫﺍ ﺍﻟﺒﻌﺩ ﺍﻟﺫﻱ ﺘﻨﺘﻤﻲ ﺇﻟﻴﻪ ﻫﺫﻩ ﺍﻟﻔﻘﺭﺓ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ‪ ،‬ﻤـﻊ ﺒﻴـﺎﻥ‬
‫ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﻓﻲ ﻜل ﺤﺎﻟﺔ ‪:‬‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 6‬‬
‫ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﺒﻴﻨﻴﺔ ﺒﻴﻥ ﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬ ‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬

‫** ‪0.526‬‬ ‫‪66‬‬ ‫* ‪- 0.012‬‬ ‫‪1‬‬
‫** ‪0.434‬‬ ‫‪71‬‬ ‫** ‪0.435‬‬ ‫‪6‬‬
‫** ‪0.380‬‬ ‫‪75‬‬ ‫** ‪0.591‬‬ ‫‪11‬‬
‫** ‪0.340‬‬ ‫‪79‬‬ ‫** ‪0.409‬‬ ‫‪16‬‬
‫** ‪0.497‬‬ ‫‪86‬‬ ‫** ‪0.342‬‬ ‫‪21‬‬
‫** ‪0.408‬‬ ‫‪88‬‬ ‫* ‪0.084‬‬ ‫‪26‬‬
‫** ‪0.353‬‬ ‫‪90‬‬ ‫** ‪0.497‬‬ ‫‪31‬‬
‫‪A ///‬‬ ‫‪92‬‬ ‫** ‪0.341‬‬ ‫‪36‬‬
‫** ‪0.476‬‬ ‫‪94‬‬ ‫* ‪0.244‬‬ ‫‪41‬‬
‫** ‪0.327‬‬ ‫‪96‬‬ ‫** ‪0.359‬‬ ‫‪46‬‬
‫** ‪0.331‬‬ ‫‪98‬‬ ‫** ‪0.507‬‬ ‫‪51‬‬
‫** ‪0.463‬‬ ‫‪100‬‬ ‫** ‪0.360‬‬ ‫‪56‬‬
‫** ‪0.538‬‬ ‫‪61‬‬

‫ﻴﺘﻀﺢ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 6‬ﻤﺎ ﻴﻠﻲ‪:‬‬

‫ﺍﻟﻔﻘﺭﺓ ﺭﻗﻡ ) ‪ ( 1‬ﻭﺍﻟﻔﻘﺭﺓ ﺭﻗﻡ )‪ (26‬ﻟﻡ ﺘﺤﻘﻘـﺎ ﺍﻟﺤـﺩ ﺍﻷﺩﻨـﻰ ﻤـﻥ ﻤـﺴﺘﻭﻯ ﺍﻟﺩﻻﻟـﺔ‬ ‫‪-‬‬
‫ﺍﻹﺤﺼﺎﺌﻴﺔ‪ ،‬ﻭﺒﻨﺎﺀ ﻋﻠﻰ ﺫﻟﻙ‪ ،‬ﻓﻘﺩ ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺤﺫﻓﻬﻤﺎ‪ ،‬ﻜﻤﺎ ﻴﻼﺤﻅ ﺃﻥ ﺍﻟﻔﻘﺭﺓ ﺭﻗـﻡ ) ‪92‬‬
‫( ﺘﺒﺎﻴﻨﻬﺎ ﻴﺴﺎﻭﻱ ﺼﻔﺭﺍﹰ ‪ ،‬ﻭﻟﺫﻟﻙ ﺘﻡ ﺤﺫﻓﻬﺎ‪ ،‬ﻜﻤﺎ ﺃﻥ ﻤﻌﻅﻡ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻟﺠـﺴﻤﻲ ﺤﻘﻘـﺕ‬
‫ﺍﺭﺘﺒﺎﻁﺎﺕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗل ﻤﻥ‪ 0.01‬ﻤـﻊ ﺍﻟﺩﺭﺠـﺔ ﺍﻟﻜﻠﻴـﺔ ﻟﻠﺒﻌـﺩ‪،‬‬
‫ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﻌﺒﺎﺭﺓ ﺭﻗﻡ)‪(41‬ﻭﺍﻟﺘﻲ ﺤﻘﻘﺕ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﻋﻨﺩ ‪.0.05‬‬

‫‪ ‬‬
‫‪116‬‬
 ‫‪‬‬

‫ﻭﺒﺫﻟﻙ ﻴﺼﺒﺢ ﺍﻟﻤﺠﻤﻭﻉ ﺍﻟﻜﻠﻲ ﻟﻌﺩﺩ ﻓﻘﺭﺍﺕ ﻫﺫﺍ ﺍﻟﺠﺯﺀ ﻓﻲ ﺼﻭﺭﺘﻪ ﺍﻟﻨﻬﺎﺌﻴـﺔ)‪ (22‬ﻓﻘـﺭﺓ‬ ‫‪-‬‬
‫ﻓﻘﻁ‪.‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 7‬‬

‫ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﺒﻴﻨﻴﺔ ﻟﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬ ‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬

‫** ‪0.762‬‬ ‫‪67‬‬ ‫** ‪0.622‬‬ ‫‪2‬‬
‫** ‪0.550‬‬ ‫‪72‬‬ ‫** ‪0.328‬‬ ‫‪7‬‬
‫** ‪0.741‬‬ ‫‪76‬‬ ‫** ‪0.721‬‬ ‫‪12‬‬
‫** ‪0.759‬‬ ‫‪80‬‬ ‫* ‪0.241‬‬ ‫‪17‬‬
‫** ‪0.405‬‬ ‫‪83‬‬ ‫** ‪0.696‬‬ ‫‪22‬‬
‫* ‪0.256‬‬ ‫‪87‬‬ ‫** ‪0.599‬‬ ‫‪27‬‬
‫** ‪0.526‬‬ ‫‪89‬‬ ‫** ‪0.293‬‬ ‫‪32‬‬
‫** ‪0.686‬‬ ‫‪91‬‬ ‫** ‪0.312‬‬ ‫‪37‬‬
‫* ‪0.285‬‬ ‫‪93‬‬ ‫** ‪0.605‬‬ ‫‪42‬‬
‫** ‪0.594‬‬ ‫‪95‬‬ ‫* ‪0.278‬‬ ‫‪47‬‬
‫** ‪0.317‬‬ ‫‪97‬‬ ‫** ‪0.692‬‬ ‫‪52‬‬
‫** ‪0.336‬‬ ‫‪99‬‬ ‫** ‪0.479‬‬ ‫‪57‬‬
‫** ‪0.585‬‬ ‫‪62‬‬
‫* ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫** ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.01‬‬

‫ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 7‬ﻤﺎ ﻴﻠﻲ‪:‬‬

‫ﺃﻏﻠﺏ ﻓﻘﺭﺍﺕ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ﻗﺩ ﺤﻘﻘﺕ ﺍﺭﺘﺒﺎﻁﺎﺕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗـل ﻤـﻥ‬ ‫‪-‬‬
‫‪ 0.01‬ﻤﻊ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﻔﻘﺭﺍﺕ ﺍﻟﺘﻲ ﺘﺤﻤل ﺍﻷﺭﻗـﺎﻡ ) ‪، 87 ، 47 ، 17‬‬
‫‪ ( 93‬ﻓﻘﺩ ﺤﻘﻘﺕ ﺍﺭﺘﺒﺎﻁﺎﺕ ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﻋﻨﺩ ‪. 0.05‬‬

‫‪ .3‬ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 8‬ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﺩﺭﺠﺔ ﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬

‫ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻬﺫﺍ ﺍﻟﺒﻌﺩ‪ ،‬ﻤﻊ ﺒﻴﺎﻥ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﻓﻲ ﻜل ﺤﺎﻟﺔ‪:‬‬

‫‪ ‬‬
‫‪117‬‬
 ‫‪‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 8‬‬

‫ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﺒﻴﻨﻴﺔ ﻟﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬ ‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬

‫* ‪0.272‬‬ ‫‪48‬‬ ‫** ‪0.508‬‬ ‫‪3‬‬
‫** ‪0.462‬‬ ‫‪53‬‬ ‫** ‪0.850‬‬ ‫‪8‬‬
‫** ‪0.566‬‬ ‫‪58‬‬ ‫** ‪0.295‬‬ ‫‪13‬‬
‫** ‪0.665‬‬ ‫‪63‬‬ ‫** ‪0.316‬‬ ‫‪18‬‬
‫** ‪0.391‬‬ ‫‪68‬‬ ‫** ‪0.294‬‬ ‫‪23‬‬
‫** ‪0.689‬‬ ‫‪73‬‬ ‫** ‪0.602‬‬ ‫‪28‬‬
‫** ‪0.779‬‬ ‫‪77‬‬ ‫** ‪0.667‬‬ ‫‪33‬‬
‫** ‪0.550‬‬ ‫‪81‬‬ ‫** ‪0.646‬‬ ‫‪38‬‬
‫** ‪0.566‬‬ ‫‪84‬‬ ‫** ‪0.603‬‬ ‫‪43‬‬
‫* ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫** ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.01‬‬
‫ﻴﺘﻀﺢ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 8‬ﻤﺎ ﻴﻠﻲ‪:‬‬
‫ﺃﻏﻠﺏ ﻓﻘﺭﺍﺕ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ﻗﺩ ﺤﻘﻘﺕ ﺍﺭﺘﺒﺎﻁﺎﺕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ‪ 0.01‬ﻤـﻊ‬ ‫‪-‬‬
‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﻔﻘﺭﺓ ﺭﻗﻡ ) ‪ ( 48‬ﻭﺍﻟﺘﻲ ﺤﻘﻘﺕ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﻋﻨـﺩ ‪0.05‬‬
‫ﻤﻊ ﺍﻷﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺃﻥ ﺍﻟﻔﻘﺭﺓ ﺭﻗﻡ ) ‪ ( 23‬ﺘﻡ ﺤﺫﻓﻬﺎ ﻓﻲ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ،( 5‬ﻭﺒﺫﻟﻙ‬
‫ﻴﺼﺒﺢ ﻋﺩﺩ ﻓﻘﺭﺍﺕ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ‪ 17‬ﻓﻘﺭﺓ ﻓﻘﻁ‪.‬‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 9‬‬
‫ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﺒﻴﻨﻴﺔ ﻟﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬ ‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬

‫** ‪0.534‬‬ ‫‪49‬‬ ‫** ‪0.490‬‬ ‫‪4‬‬
‫** ‪0.411‬‬ ‫‪54‬‬ ‫** ‪0.334‬‬ ‫‪9‬‬
‫** ‪0.436‬‬ ‫‪59‬‬ ‫** ‪0.321‬‬ ‫‪14‬‬
‫** ‪0.537‬‬ ‫‪64‬‬ ‫** ‪0.598‬‬ ‫‪19‬‬
‫** ‪0.451‬‬ ‫‪69‬‬ ‫** ‪0.421‬‬ ‫‪24‬‬
‫** ‪0.477‬‬ ‫‪74‬‬ ‫** ‪0.347‬‬ ‫‪29‬‬
‫** ‪0.449‬‬ ‫‪78‬‬ ‫** ‪0.457‬‬ ‫‪34‬‬
‫** ‪0.557‬‬ ‫‪82‬‬ ‫** ‪0.554‬‬ ‫‪39‬‬
‫** ‪0.319‬‬ ‫‪85‬‬ ‫** ‪0.425‬‬ ‫‪44‬‬
‫* ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫** ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.01‬‬
‫‪ ‬‬
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 ‫‪‬‬

‫ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 9‬ﻤﺎ ﻴﻠﻲ‪:‬‬

‫ﺠﻤﻴﻊ ﻓﻘﺭﺍﺕ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ﻗﺩ ﺤﻘﻘﺕ ﺍﺭﺘﺒﺎﻁﺎﺕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ‪ 0.01‬ﻤـﻊ‬ ‫‪-‬‬
‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ‪ ،‬ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﻔﻘﺭﺓ ﺭﻗﻡ ) ‪ (74‬ﺍﻟﺘﻲ ﺘﻡ ﺤﺫﻓﻬﺎ ﻓﻲ ﺍﻟﺠﺩﻭل ﺭﻗـﻡ ) ‪،( 5‬‬
‫ﻭﺒﺫﻟﻙ ﻴﺼﺒﺢ ﻋﺩﺩ ﻓﻘﺭﺍﺕ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ‪ 17‬ﻓﻘﺭﺓ ﻓﻘﻁ‪.‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 10‬‬

‫ﻴﺒﻴﻥ ﻤﻌﺎﻤﻼﺕ ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﺒﻴﻨﻴﺔ ﻟﻜل ﻓﻘﺭﺓ ﻤﻥ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ‬

‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬ ‫ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ‬ ‫ﺭﻗﻡ ﺍﻟﻔﻘﺭﺓ‬

‫** ‪0.438‬‬ ‫‪40‬‬ ‫** ‪0.778‬‬ ‫‪5‬‬
‫** ‪0.462‬‬ ‫‪45‬‬ ‫** ‪0.743‬‬ ‫‪10‬‬
‫** ‪0.706‬‬ ‫‪50‬‬ ‫** ‪0.362‬‬ ‫‪15‬‬
‫** ‪0.340‬‬ ‫‪55‬‬ ‫** ‪0.630‬‬ ‫‪20‬‬
‫** ‪0.628‬‬ ‫‪60‬‬ ‫** ‪0.778‬‬ ‫‪25‬‬
‫** ‪0.693‬‬ ‫‪65‬‬ ‫** ‪0.727‬‬ ‫‪30‬‬
‫** ‪0.451‬‬ ‫‪70‬‬ ‫** ‪0.531‬‬ ‫‪35‬‬

‫ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫** ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.01‬‬

‫ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 10‬ﻤﺎ ﻴﻠﻲ‪:‬‬

‫ﺠﻤﻴﻊ ﻓﻘﺭﺍﺕ ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ ﻗﺩ ﺤﻘﻘﺕ ﺍﺭﺘﺒﺎﻁﺎﺕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗـل‬ ‫‪-‬‬
‫ﻤﻥ ‪ 0.01‬ﻤﻊ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺒﻌﺩ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻋﺩﺩ ﻓﻘﺭﺍﺕ ﻫﺫﺍ ﺍﻟﺒﻌﺩ ‪ 14‬ﻓﻘﺭﺓ‪.‬‬
‫ﻭﺃﺨﻴﺭﺍﹰ‪ ،‬ﻓﻘﺩ ﺃﺼﺒﺢ ﻋﺩﺩ ﻓﻘﺭﺍﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺼﻭﺭﺘﻪ ﺍﻟﻨﻬﺎﺌﻴـﺔ ‪92‬‬
‫ﻓﻘﺭﺓ ﻓﻘﻁ‪.‬‬
‫ﻭﺒﺫﻟﻙ ﻴﺼﺒـﺢ ﻋـﺩﺩ ﻓﻘـﺭﺍﺕ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺼﻭﺭﺘﻪ ﺍﻟﻨﻬﺎﺌﻴﺔ‬
‫) ‪ (94‬ﻓﻘﺭﺓ ﻓﻘﻁ‪.‬‬

‫‪ ‬‬
‫‪119‬‬
 ‫‪‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 11‬‬

‫ﻤﺼﻔﻭﻓﺔ ﺍﻻﺭﺘﺒﺎﻁ ﺍﻟﺒﻴﻨﻴﺔ ﻷﺒﻌﺎﺩ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﺍﻟﺩﺭﺠﺔ‬ ‫ﺍﻟﺒﻌﺩ‬ ‫ﺍﻟﺒﻌﺩ‬ ‫ﺍﻟﺒﻌﺩ‬ ‫ﺍﻟﺒﻌﺩ‬ ‫ﺍﻟﺒﻌﺩ‬

‫ﺍﻷﺒﻌﺎﺩ‬
‫ﺍﻟﻜﻠﻴﺔ‬ ‫ﺍﻻﻨﺴﺠﺎﻤﻲ‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫ﺍﻷﺴﺭﻱ‬ ‫ﺍﻟﻨﻔﺴﻲ‬ ‫ﺍﻟﺠﺴﻤﻲ‬

‫‪1.00‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬

‫‪1.00‬‬ ‫* ‪0.233‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬

‫‪1.00‬‬ ‫** ‪0.812‬‬ ‫**‪0.048‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬

‫‪1.00‬‬ ‫** ‪0.457‬‬ ‫** ‪0.640‬‬ ‫* ‪0.276‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫** ‪- 0.020‬‬
‫‪1.00‬‬ ‫** ‪0.657‬‬ ‫** ‪0.790‬‬ ‫** ‪0.791‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ‬

‫‪1.00‬‬ ‫** ‪0.873‬‬ ‫** ‪0.761‬‬ ‫** ‪0.834‬‬ ‫** ‪0.935‬‬ ‫** ‪0.351‬‬ ‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ‬

‫* ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫** ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.01‬‬

‫ﻴﺘﻀﺢ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 11‬ﻤﺎ ﻴﻠﻲ ‪:‬‬

‫ﺍﻷﺒﻌﺎﺩ ﺍﻟﺨﻤـﺴﺔ ﻟﻼﺨﺘﺒـﺎﺭ ﺘـﺭﺘﺒﻁ ﺍﺭﺘﺒﺎﻁـﺎﺕ ﺠﻭﻫﺭﻴـﺔ‪ ،‬ﻭﺩﺍﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺎﹰ ﻋﻨـﺩ‬ ‫‪-‬‬
‫ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗل ﻤﻥ ‪ 0.01‬ﺒﺎﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻼﺨﺘﺒﺎﺭ‪.‬‬

‫‪ .2‬ﺼﺩﻕ ﺍﻟﻤﻘﺎﺭﻨﺔ ﺍﻟﻁﺭﻓﻴﺔ ‪:Test of Extreme Groups‬‬

‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﺨﺘﺒﺎﺭﺍﹰ ﻻ ﺒﺎﺭﺍﻤﺘﺭﻴـﺎﹰ ﻫـﻭ ﺍﺨﺘﺒـﺎﺭ ﻤـﺎﻥ‪ -‬ﻭﻴﺘﻨـﻲ ‪ ،U‬ﻭﻫـﺫﺍ‬
‫ﺍﻻﺨﺘﺒﺎﺭ ﻴﻤﻜﻥ ﺍﺴﺘﺨﺩﺍﻤﻪ ﻓﻲ ﺤﺎﻟﺔ ﺍﻟﻌﻴﻨـﺎﺕ ﺍﻟـﺼﻐﻴﺭﺓ ﺍﻟﻤﺘﺠﺎﻨـﺴﺔ ﻭﻏﻴـﺭ ﺍﻟﻤﺘﺠﺎﻨـﺴﺔ ﻋﻠـﻰ‬
‫ﺤﺩ ﺴﻭﺍﺀ‪ ،‬ﺒﻐﺭﺽ ﺍﻟﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﻤﺠﻤﻭﻋﺘﻴﻥ ﺼـﻐﻴﺭﺘﻴﻥ ﻓـﻲ ﺍﻟﻌـﺩﺩ‪ ،‬ﻭﺍﻟﺠـﺩﻭل ﺭﻗـﻡ ) ‪(12‬‬
‫ﻴﺒﻴﻥ ﺫﻟﻙ‪:‬‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 12‬‬

‫ﻴﺒﻴﻥ ﺼﺩﻕ ﺍﻟﻤﻘﺎﺭﻨﺔ ﺍﻟﻁﺭﻓﻴﺔ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﺨﺘﺒﺎﺭ ﻤﺎﻥ – ﻭﻴﺘﻨﻲ ‪ ، U‬ﻤﻊ ﺒﻴﺎﻥ ﻗﻴﻤﺔ ﺍﺨﺘﺒﺎﺭ ‪Z‬‬

‫ﻤﺴﺘﻭﻯ‬ ‫ﻤﺘﻭﺴﻁ‬ ‫ﻤﺠﻤﻭﻉ‬

‫ﻗﻴﻤﺔ ‪Z‬‬ ‫ﻗﻴﻤﺔ ‪U‬‬ ‫ﺍﻟﻌﺩﺩ‬ ‫ﺍﻟﻤﺠﻤﻭﻋﺔ‬ ‫ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ‬
‫ﺍﻟﺩﻻﻟﺔ‬ ‫ﺍﻟﺘﺭﺍﺘﻴﺏ‬ ‫ﺍﻟﺘﺭﺍﺘﻴﺏ‬

‫‪26.92‬‬ ‫‪538.50‬‬ ‫‪20‬‬ ‫ﺃﻋﻠﻰ ‪%27‬‬

‫**‬ ‫‪3.491‬‬ ‫‪71.50‬‬ ‫ﺍﻟﺠﺴﻤﻲ‬
‫‪14.07‬‬ ‫‪281.50‬‬ ‫‪20‬‬ ‫ﺃﺩﻨﻰ ‪%27‬‬

‫‪30.50‬‬ ‫‪610.00‬‬ ‫‪20‬‬ ‫ﺃﻋﻠﻰ ‪%27‬‬

‫**‬ ‫‪5.927‬‬ ‫‪0.00‬‬ ‫ﺍﻟﻨﻔﺴﻲ‬
‫‪10.50‬‬ ‫‪210.00‬‬ ‫‪20‬‬ ‫ﺃﺩﻨﻰ ‪%27‬‬

‫‪30.23‬‬ ‫‪604.50‬‬ ‫‪20‬‬ ‫ﺃﻋﻠﻰ ‪%27‬‬

‫**‬ ‫‪5.298‬‬ ‫‪5.50‬‬ ‫ﺍﻷﺴﺭﻱ‬
‫‪10.77‬‬ ‫‪215.50‬‬ ‫‪20‬‬ ‫ﺃﺩﻨﻰ ‪%27‬‬

‫‪30.42‬‬ ‫‪608.50‬‬ ‫‪20‬‬ ‫ﺃﻋﻠﻰ ‪%27‬‬

‫**‬ ‫‪5.390‬‬ ‫‪1.50‬‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫‪10.57‬‬ ‫‪211.50‬‬ ‫‪20‬‬ ‫ﺃﺩﻨﻰ ‪%27‬‬

‫‪30.50‬‬ ‫‪610.00‬‬ ‫‪20‬‬ ‫ﺃﻋﻠﻰ ‪%27‬‬

‫**‬ ‫‪5.452‬‬ ‫‪0.00‬‬ ‫ﺍﻻﻨﺴﺠﺎﻤﻲ‬
‫‪10.50‬‬ ‫‪210.00‬‬ ‫‪20‬‬ ‫ﺃﺩﻨﻰ ‪%27‬‬

‫‪30.50‬‬ ‫‪610.00‬‬ ‫‪20‬‬ ‫ﺃﻋﻠﻰ ‪%27‬‬ ‫ﺍﻟﺩﺭﺠﺔ‬

‫**‬ ‫‪5.415‬‬ ‫‪0.00‬‬
‫‪10.50‬‬ ‫‪210.00‬‬ ‫‪20‬‬ ‫ﺃﺩﻨﻰ ‪%27‬‬ ‫ﺍﻟﻜﻠﻴﺔ‬

‫* ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫** ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.01‬‬

‫ﻴﺘﻀﺢ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ : ( 12‬ﺃﻥ ﺠﻤﻴﻊ ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻗﺩ ﺤﻘﻘﺕ ﻓﺭﻭﻗـﺎﹰ‬
‫ﺒﻴﻥ ﺍﻟﺤﺩ ﺍﻷﺩﻨﻰ ﻭﺍﻷﻋﻠﻰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ‪ ، 0.05‬ﻤﻤﺎ ﻴﻌﻨﻲ ﺃﻥ ﺍﻻﺨﺘﺒﺎﺭ ﻗـﺩ ﺤﻘـﻕ ﺼـﺩﻗﺎﹰ‬
‫ﺘﻤﻴﻴﺯﻴﺎﹰ ﻋﺎﻟﻴﺎﹰ‪.‬‬
‫ﺜﺎﻨﻴﺎﹰ‪ :‬ﺍﻟﺜﺒــﺎﺕ ‪: Reliability‬‬
‫‪ .1‬ﺍﻟﺜﺒﺎﺕ ﺒﻁﺭﻴﻘﺔ ﺍﻟﺘﺠﺯﺌﺔ ﺍﻟﻨﺼﻔﻴﺔ ‪:Split Half Method‬‬
‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺤﺴﺎﺏ ﻤﻌﺎﻤل ﺍﻻﺭﺘﺒﺎﻁ ﺒﻴﻥ ﻤﺠﻤﻭﻉ ﺩﺭﺠﺎﺕ ﺍﻷﺴﺌﻠﺔ ﺍﻟﻔﺭﺩﻴـﺔ‪ ،‬ﻭﻤﺠﻤـﻭﻉ‬
‫ﺩﺭﺠﺎﺕ ﺍﻷﺴﺌﻠﺔ ﺍﻟﺯﻭﺠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺒﺎﻟﻎ ﻋﺩﺩﻫﺎ ‪ 100‬ﻓﻘﺭﺓ‪ ،‬ﺤﻴـﺙ‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺒﻠﻎ ﻤﻌﺎﻤل ﺍﺭﺘﺒﺎﻁ ﺒﻴﺭﺴﻭﻥ ﻟﻨﺼﻔﻲ ﺍﻻﺨﺘﺒﺎﺭ ﺭ = ‪ 0.8166‬ﻭﻫﻭ ﺩﺍل ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨـﺩ ﻤـﺴﺘﻭﻯ‬
‫ﺩﻻﻟﺔ ‪ ، 0.01‬ﺜﻡ ﺍﺴﺘﺨﺩﻡ ﻤﻌﺎﺩﻟﺔ ﺴﺒﻴﺭﻤﺎﻥ – ﺒﺭﺍﻭﻥ ﻟﺘﻌﺩﻴل ﻁﻭل ﺍﻻﺨﺘﺒﺎﺭ‪ ،‬ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﻌﻜـﺱ‬
‫ﻤﺴﺘﻭ‪ ‬ﻋﺎل ﻤﻥ ﺍﻟﺜﺒﺎﺕ ﻴﻁﻤﺌﻥ ﺍﻟﺒﺎﺤﺙ ﺇﻟﻰ ﺇﻤﻜﺎﻥ ﺍﺴﺘﺨﺩﺍﻡ ﺍﻻﺨﺘﺒﺎﺭ ﻋﻠﻰ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ‪.‬‬

‫‪ .2‬ﺍﻟﺜﺒﺎﺕ ﺒﺈﻴﺠﺎﺩ ﻤﻌﺎﻤل ﺃﻟﻔﺎ‪-‬ﻜﺭﻭﻨﺒﺎﺥ ‪:‬‬

‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺘﻘﺩﻴﺭ ﺜﺒﺎﺕ ﺍﻟﺼﻭﺭﺓ ﺍﻟﻨﻬﺎﺌﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ﺒﺈﻴﺠـﺎﺩ‬
‫ﻤﻌﺎﻤل ﺃﻟﻔﺎ – ﻜﺭﻭﻨﺒﺎﺥ ﻟﻜل ﻤﻥ ﺍﻷﺒﻌﺎﺩ ﺍﻟﺨﻤﺴﺔ ﻟﻼﺨﺘﺒﺎﺭ‪ ،‬ﺒﺎﻹﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟﻤﺠﻤﻭﻉ ﺍﻟﻜﻠﻲ ﻷﺴـﺌﻠﺔ‬
‫ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬
‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 13‬‬
‫ﻤﻌﺎﻤﻼﺕ ﺍﻟﺜﺒﺎﺕ ﻟﻠﺼﻭﺭﺓ ﺍﻟﻨﻬﺎﺌﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺃﺒﻌﺎﺩﻩ ﺍﻟﻤﺨﺘﻠﻔﺔ‬
‫ﺒﻁﺭﻴﻘﺔ ﺃﻟﻔﺎ ﻜﺭﻭﻨﺒﺎﺥ‬

‫ﻗﻴﻤـﺔ ﺃﻟـﻔــﺎ‬ ‫ﻋـﺩﺩ ﺍﻟﻔﻘــﺭﺍﺕ‬ ‫ﺍﻟﺒﻌـــﺩ‬ ‫ﺍﻻﺨﺘﺒﺎﺭ‬

‫‪**0.7163‬‬ ‫‪25‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬

‫‪**0.8705‬‬ ‫‪25‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬

‫‪**0.8413‬‬ ‫‪18‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬ ‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‬

‫‪**0.7606‬‬ ‫‪18‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫‪**0.8624‬‬ ‫‪14‬‬ ‫ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ‬

‫‪**0.9445‬‬ ‫‪100‬‬ ‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ‬

‫ﻤﻤﺎ ﺴﺒﻕ‪ ،‬ﻴﺘﺒﻴﻥ ﻟﻠﺒﺎﺤﺙ ﺃﻥ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻴﺘﻤﺘـﻊ ﺒﺜﺒـﺎﺕ ﻋـﺎلٍ ؛‬
‫ﺍﻷﻤﺭ ﺍﻟﺫﻱ ﻴﻁﻤﺌﻥ ﺍﻟﺒﺎﺤﺙ ﻻﺴﺘﺨﺩﺍﻤﻪ ﻋﻠﻰ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ‪.‬‬
‫ﻁﺭﻴﻘﺔ ﺘﺼﺤﻴﺢ ﺍﻻﺨﺘﺒﺎﺭ ‪:‬‬
‫ﺍﺴﺘﺨﺩﻡ ﺍﻟﺒﺎﺤﺙ ﻁﺭﻴﻘﺔ ﻟﻴﻜﺭﺕ ﻓﻲ ﺍﻟﺘﺼﺤﻴﺢ ﺒﻌﺩ ﺃﻥ ﺍﺨﺘﺯﻟﺕ ﺩﺭﺠﺎﺕ ﺍﻟﻤﻭﺍﻓﻘﺔ ﺃﻭ ﻋﺩﻤﻬﺎ ﺇﻟـﻰ‬
‫ﺜﻼﺙ ﺩﺭﺠﺎﺕ ﺒﺩﻻﹰ ﻤﻥ ﺨﻤﺱ ‪ ،‬ﻭﻫﻲ ﻨﻌﻡ ‪ -‬ﻻ ‪ -‬ﺒﻴﻥ ﺒﻴﻥ ‪ -‬ﺇﺫﺍ ﺃﺠﺎﺏ ﺍﻟﻔﺭﺩ " ﺒﺎﻹﻴﺠﺎﺏ " ﺤﺼل ﻋﻠـﻰ‬
‫ﺜﻼﺙ ﺩﺭﺠﺎﺕ ‪ ،‬ﻭﺇﺫﺍ ﺃﺠﺎﺏ " ﺒﺎﻟﺴﺎﻟﺏ " ﺤﺼل ﻋﻠﻰ ﺩﺭﺠﺔ ﻭﺍﺤﺩﺓ ‪ " ،‬ﺒﻴﻥ ﺒﻴﻥ " ﺤﺼل ﻋﻠﻰ ﺩﺭﺠﺘـﻴﻥ ‪،‬‬
‫ﻭﻴﺸﻤل ﺍﺨﺘﺒﺎﺭ ﺍﻟﺒﺎﺤﺙ ﺨﻤﺴﺔ ﺃﺒﻌﺎﺩ ﻓﺭﻋﻴﺔ ‪،‬ﻭﻫﻲ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻭﻴﺘﻜـﻭﻥ ﻤـﻥ ‪ 25‬ﻋﺒـﺎﺭﺓ ﻭﺍﻟﺩﺭﺠـﺔ‬
‫ﺍﻟﻘﺼﻭﻯ ﺍﻟﺘﻲ ﻴﺤﺼل ﻋﻠﻴﻬﺎ ﺍﻟﻔﺭﺩ ﻫﻲ ‪ 75‬ﺩﺭﺠﺔ ‪ ،‬ﻭﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ ﻭﻴﺘﻜﻭﻥ ﻤﻥ ‪ 18‬ﻋﺒـﺎﺭﺓ ﻭﺍﻟﺩﺭﺠـﺔ‬
‫ﺍﻟﻘﺼﻭﻯ ﺍﻟﺘﻲ ﻴﺤﺼل ﻋﻠﻴﻬﺎ ﺍﻟﻔﺭﺩ ﻫﻲ ‪ 54‬ﺩﺭﺠﺔ ‪ ،‬ﻭﺃﺨﻴﺭﺍﹰ ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ﻜﻜل ﻭﻴﺘﻜـﻭﻥ‬
‫ﻤﻥ ‪ 14‬ﻋﺒﺎﺭﺓ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻘﺼﻭﻯ ﻫﻲ ‪ 42‬ﺩﺭﺠﺔ ‪ ،‬ﻭﻤﻥ ﺍﻟﻤﻌﺭﻭﻑ ﺃﻥ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﺘﻲ ﻴﺠﺎﺏ ﻋﻨﻬﺎ ﺒﺎﻟﺴﺎﻟﺏ‬
‫ﺘﺤﺼل ﻋﻠﻰ ﺩﺭﺠﺔ ﻭﺍﺤﺩﺓ ﻭﺫﻟﻙ ﻓﻲ ﺠﻤﻴﻊ ﻋﺒﺎﺭﺍﺕ ﺃﺒﻌﺎﺩ ﺍﻻﺨﺘﺒﺎﺭ ) ﺍﻟﺩﻴﺏ‪.(116 : 1980 ،‬‬

‫‪ ‬‬
‫‪122‬‬
 ‫ﻤﻘﺩﻤﺔ‬
 
 




  v


  v



  v


  v


  v

123
 ‫‪‬‬

‫‪ .1‬ﻨﺘﺎﺌﺞ ﺍﻟﻔﺭﺽ ﺍﻷﻭل ﻭﺘﻔﺴﻴﺭﻫﺎ ‪:‬‬

‫ﻴﻨﺹ ﺍﻟﻔﺭﺽ ﺍﻷﻭل ﻋﻠﻰ ﺃﻨﻪ ‪ " :‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﻁﻔﺎل ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺘﻌﺯﻯ ﻟﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ) ﺍﺠﺘﻤﺎﻋﻴﺔ – ﺘﻌﻠﻴﻤﻴﺔ‬
‫– ﺒﺩﻭﻥ ( " ‪.‬‬

‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺈﺠﺭﺍﺀ ﺘﺤﻠﻴل ﺍﻟﺘﺒﺎﻴﻥ ﺍﻷﺤﺎﺩﻱ ‪ One Way ANOVA‬ﻟﻔﺤﺹ ﺃﺜﺭ ﺍﻟﻤﺘﻐﻴـﺭ ﺍﻟﺜﻼﺜـﻲ‬
‫)ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻠﻘﺎﻫﺎ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ( ﻓﻲ ﺍﺴﺘﺠﺎﺒﺘﻬﻡ ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﻭﺍﻟﺩﺭﺠـﺔ ﺍﻟﻜﻠﻴـﺔ ﻻﺨﺘﺒـﺎﺭ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺍﻟﻤﺴﺘﺨﺩﻡ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﻭﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 14‬ﻴﺒﻴﻥ ﺫﻟﻙ‪:‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 14‬‬

‫ﻴﺒﻴﻥ ﻨﺘﺎﺌﺞ ﺍﻟﺘﺤﻠﻴل ﺍﻷﺤﺎﺩﻱ ﻟﺩﺭﺠﺎﺕ ﺍﻷﻁﻔﺎل ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺤﺴﺏ ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ‬

‫ﻤﺴﺘﻭﻯ‬ ‫ﻤﺘﻭﺴﻁ‬ ‫ﺩﺭﺠﺎﺕ‬ ‫ﻤﺠﻤﻭﻉ‬

‫ﻗﻴﻤﺔ ‪F‬‬ ‫ﻤﺼﺩﺭ ﺍﻟﺘﺒﺎﻴﻥ‬ ‫ﺍﻷﺒﻌــﺎﺩ‬
‫ﺍﻟﺩﻻﻟﺔ‬ ‫ﺍﻟﻤﺭﺒﻌﺎﺕ‬ ‫ﺍﻟﺤﺭﻴﺔ‬ ‫ﺍﻟﻤﺭﺒﻌﺎﺕ‬
‫‪137.541‬‬ ‫‪2‬‬ ‫‪275.082‬‬ ‫ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫**‬ ‫‪4.898‬‬ ‫‪28.079‬‬ ‫‪166‬‬ ‫‪4661.132‬‬ ‫ﺩﺍﺨل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬
‫‪168‬‬ ‫‪4936.213‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬
‫‪292.768‬‬ ‫‪2‬‬ ‫‪585.536‬‬ ‫ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫**‬ ‫‪7.296‬‬ ‫‪40.126‬‬ ‫‪166‬‬ ‫‪6660.855‬‬ ‫ﺩﺍﺨل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬
‫‪168‬‬ ‫‪7246.391‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬
‫‪31.859‬‬ ‫‪2‬‬ ‫‪63.717‬‬ ‫ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫*‬ ‫‪3.179‬‬ ‫‪10.021‬‬ ‫‪166‬‬ ‫‪1663.431‬‬ ‫ﺩﺍﺨل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬
‫‪168‬‬ ‫‪1727.148‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬
‫‪40.545‬‬ ‫‪2‬‬ ‫‪81.090‬‬ ‫ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫ﺍﻟﺒﻌﺩ‬
‫‪///‬‬ ‫‪2.484‬‬ ‫‪16.320‬‬ ‫‪166‬‬ ‫‪2709.123‬‬ ‫ﺩﺍﺨل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫‪168‬‬ ‫‪2790.213‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬
‫‪27.034‬‬ ‫‪2‬‬ ‫‪54.068‬‬ ‫ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫ﺍﻟﺒﻌﺩ‬
‫‪///‬‬ ‫‪2.043‬‬ ‫‪13.236‬‬ ‫‪166‬‬ ‫‪2197.104‬‬ ‫ﺩﺍﺨل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫ﺍﻻﻨﺴﺠﺎﻤﻲ‬
‫‪168‬‬ ‫‪2251.172‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬
‫‪1636.68‬‬
‫‪2‬‬ ‫‪3273.367‬‬ ‫ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬ ‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ‬
‫‪3‬‬
‫ﻟﻠﺘﻭﺍﻓﻕ‬
‫**‬ ‫‪5.109‬‬ ‫‪320.338‬‬ ‫‪166‬‬ ‫‪53176.089‬‬ ‫ﺩﺍﺨل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ‬
‫ﺍﻟﻨﻔﺴﻲ‬
‫‪168‬‬ ‫‪56449.456‬‬ ‫ﺍﻟﻤﺠﻤﻭﻉ‬ ‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﻏﻴﺭ ﺩﺍﻟﺔ‬ ‫‪///‬‬ ‫* ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ∝ ≥ ‪0.05‬‬ ‫** ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ∝ ≥ ‪0.01‬‬

‫‪ ‬‬
‫‪124‬‬
 ‫‪‬‬

‫ﻴﺘﺒﻴﻥ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗـﻡ ) ‪ ( 14‬ﺃﻨـﻪ ﺘﻭﺠـﺩ ﻓـﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻋﻨﺩ ﻤـﺴﺘﻭﻯ )‪> α‬‬
‫‪ ( 0.01‬ﻓﻲ ﺍﻟﺒﻌﺩ ﺍﻟﺠﻤﺴﻲ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ‪ ،‬ﺤﻴﺙ ﻜﺎﻨﺕ ﻗﻴﻤـﺔ ﻑ = ‪ ، 4.898‬ﻭﻟﻠﺘﻌـﺭﻑ ﻋﻠـﻰ ﺩﻻﻟـﺔ‬
‫ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺜﻡ ﺤﺴﺎﺏ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻤﻁﻠﻘﺔ ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺒﺤﺴﺏ ﻤﺩﻯ ﺘﻭﻜﻲ ﻓﺘﺒﻴﻥ ﻤﺎ ﻴﻠﻲ‪:‬‬
‫ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ )‪ ( 0.05 > α‬ﺒﻴﻥ ﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋـﺔ ﺃﻁﻔـﺎل‬ ‫•‬
‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻟﺼﺎﻟﺢ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬
‫ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ )‪ ( 0.05 > α‬ﺒﻴﻥ ﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔـﺎل‬ ‫•‬
‫ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﻨﻭﻉ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﺭﻋﺎﻴﺔ‪ ،‬ﻭﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋـﺔ ﺃﻁﻔـﺎل ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ‬
‫ﻟﺼﺎﻟﺢ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﻨﻭﻉ ﻤﻥ ﺍﻟﺭﻋﺎﻴﺔ‪.‬‬
‫ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﻨﻭﻉ ﻤﻥ ﺍﻟﺭﻋﺎﻴـﺔ ﻭﻤﺘﻭﺴـﻁ‬ ‫•‬
‫ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﻟﻜﻥ ﻫﺫﻩ ﺍﻟﻔﺭﻭﻕ ﻟﻡ ﺘﺭﻕ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﺍﻹﺤﺼﺎﺌﻴﺔ‪.‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 15‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻑ ﺍﻟﻤﻌﻴﺎﺭﻱ ﻟﺩﺭﺠﺎﺕ ﺃﻁﻔﺎل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺜﻼﺜﺔ‬
‫ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫ﺍﻻﻨﺤﺭﺍﻑ ﺍﻟﻤﻌﻴﺎﺭﻱ‬ ‫ﺍﻟﻤﺘﻭﺴﻁ ﺍﻟﺤﺴﺎﺒﻲ‬ ‫ﺍﻟﻌﺩﺩ‬ ‫ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ‬ ‫ﺍﻷﺒﻌــﺎﺩ‬
‫‪5.185‬‬ ‫‪44.660‬‬ ‫‪53‬‬ ‫ﺇﻴﻭﺍﺌﻴﺔ‬
‫‪6.047‬‬ ‫‪47.070‬‬ ‫‪57‬‬ ‫ﺘﻌﻠﻴﻤﻴﺔ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬
‫‪4.578‬‬ ‫‪47.644‬‬ ‫‪59‬‬ ‫ﺒﺩﻭﻥ‬
‫‪6.403‬‬ ‫‪56.660‬‬ ‫‪53‬‬ ‫ﺇﻴﻭﺍﺌﻴﺔ‬
‫‪6.337‬‬ ‫‪61.246‬‬ ‫‪57‬‬ ‫ﺘﻌﻠﻴﻤﻴﺔ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬
‫‪6.270‬‬ ‫‪58.576‬‬ ‫‪59‬‬ ‫ﺒﺩﻭﻥ‬
‫‪3.383‬‬ ‫‪47.509‬‬ ‫‪53‬‬ ‫ﺇﻴﻭﺍﺌﻴﺔ‬

‫‪2.617‬‬ ‫‪48.789‬‬ ‫‪57‬‬ ‫ﺘﻌﻠﻴﻤﻴﺔ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬

‫‪3.436‬‬ ‫‪47.475‬‬ ‫‪59‬‬ ‫ﺒﺩﻭﻥ‬

‫‪4.034‬‬ ‫‪45.456‬‬ ‫‪53‬‬ ‫ﺇﻴﻭﺍﺌﻴﺔ‬
‫ﺍﻟﺒﻌﺩ‬
‫‪3.616‬‬ ‫‪46.456‬‬ ‫‪57‬‬ ‫ﺘﻌﻠﻴﻤﻴﺔ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻲ‬
‫‪4.416‬‬ ‫‪44.983‬‬ ‫‪59‬‬ ‫ﺒﺩﻭﻥ‬
‫‪3.535‬‬ ‫‪37.075‬‬ ‫‪53‬‬ ‫ﺇﻴﻭﺍﺌﻴﺔ‬
‫ﺍﻟﺒﻌﺩ‬
‫‪3.509‬‬ ‫‪38.211‬‬ ‫‪57‬‬ ‫ﺘﻌﻠﻴﻤﻴﺔ‬
‫ﺍﻻﻨﺴﺠﺎﻤﻲ‬
‫‪3.846‬‬ ‫‪36.966‬‬ ‫‪59‬‬ ‫ﺒﺩﻭﻥ‬
‫‪17.493‬‬ ‫‪230.906‬‬ ‫‪53‬‬ ‫ﺇﻴﻭﺍﺌﻴﺔ‬

‫‪17.915‬‬ ‫‪241.772‬‬ ‫‪57‬‬ ‫ﺘﻌﻠﻴﻤﻴﺔ‬ ‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ‬

‫‪18.237‬‬ ‫‪235.644‬‬ ‫‪59‬‬ ‫ﺒﺩﻭﻥ‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 15‬ﻴﺒـﻴﻥ ﺍﻟﻤﺘﻭﺴـﻁﺎﺕ ﺍﻟﺤـﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓـﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴـﺔ ﻟـﺩﺭﺠﺎﺕ‬

‫ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺜﻼﺙ ‪ -‬ﺍﻟﺫﻴﻥ ﻴﺘﻠﻘﻭﻥ ﺭﻋﺎﻴﺔ ﺇﻴﻭﺍﺌﻴﺔ ﻭﺍﻟﺫﻴﻥ ﻴﺘﻠﻘﻭﻥ ﺭﻋﺎﻴﺔ ﺘﻌﻠﻴﻤﻴﺔ ﻭﺃﻭﻟﺌـﻙ ﺍﻟـﺫﻴﻥ ﻻ‬
‫ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﻨﻭﻉ ﻤﻥ ﺍﻟﺭﻋﺎﻴﺔ – ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴـﺔ ﻻﺨﺘﺒـﺎﺭ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺫﻟﻙ ﺒﻬﺩﻑ ﻤﻌﺭﻓﺔ ﺍﺘﺠﺎﻩ ﺍﻟﻔﺭﻭﻕ ﻓﻲ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪.( 14‬‬

‫ﻭﻟﻠﺘﻌﺭﻑ ﻋﻠﻰ ﺍﺘﺠﺎﻩ ﺍﻟﻔﺭﻭﻕ‪ ،‬ﻭﻤﺴﺘﻭﻯ ﺩﻻﻟﺘﻬﺎ ﻟﺼﺎﻟﺢ ﺃﻱ ﻤﻥ ﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟـﺴﺎﺒﻘﺔ‪،‬‬
‫ﻓﻘﺩ ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺈﺠﺭﺍﺀ ﺍﺨﺘﺒﺎﺭ ﺘﻭﻜﻲ‪ ،‬ﻤﻊ ﻤﻼﺤﻅﺔ ﺍﻻﺨﺘﺼﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﺠﺩﺍﻭل‪:‬‬

‫ﻡ‪ = 1‬ﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ‪.‬‬

‫ﻡ‪ = 2‬ﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬

‫ﻡ‪ = 3‬ﻤﺘﻭﺴﻁ ﺍﻟﺩﺭﺠﺎﺕ ﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﻨﻭﻉ ﻤﻥ ﺍﻟﺭﻋﺎﻴﺔ‪.‬‬

‫ﺃﻭﻻﹰ‪ :‬ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‪:‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 16‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﻟﻠﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﻡ‪= 3‬‬ ‫ﻡ‪= 2‬‬

‫ﻡ‪44.660 = 1‬‬ ‫ﺍﻟﻤﺘﻭﺴﻁﺎﺕ‬
‫‪47.644‬‬ ‫‪47.070‬‬
‫‪-‬‬ ‫ﻡ‪44.660 = 1‬‬
‫ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬

‫‪-‬‬ ‫* ‪2.410‬‬ ‫ﻡ‪47.070 = 2‬‬

‫‪-‬‬ ‫‪0.574‬‬ ‫* ‪2.984‬‬ ‫ﻡ‪47.644 = 3‬‬

‫ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫*‬

‫ﻴﺘﺒﻴﻥ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 16‬ﺃﻥ ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺩﺍل ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤـﺴﺘﻭﻯ ﺩﻻﻟـﺔ‬
‫ﺃﻗل ﻤﻥ ‪ 0.05‬ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﻫﻜﺫﺍ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺃﻨﻪ ﺘﻭﺠﺩ ﻓـﺭﻭﻕ ﺩﺍﻟـﺔ‬
‫ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗل ﻤﻥ ‪ 0.01‬ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺜﻼﺜﺔ ﻓﻲ ﺍﻟﺒﻌﺩ‬
‫ﺍﻟﺠﺴﻤﻲ‪ ،‬ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ‪،‬‬
‫ﻜﻤﺎ ﺃﻥ ﻫﺫﻩ ﺍﻟﻔﺭﻭﻕ ﺃﻴﻀﺎﹰ ﻫﻲ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﺭﻋﺎﻴﺔ ﻋﻠـﻰ ﻤﺠﻤﻭﻋـﺔ‬
‫ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﺃﻴﻀﺎﹰ‪ ،‬ﻓﻴﻡ ﻟﻡ ﺘﺭﻕ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴـﻁﺎﺕ ﺩﺭﺠـﺎﺕ ﻤﺠﻤﻭﻋـﺔ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﺭﻋﺎﻴﺔ ﺇﻟﻰ ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﺍﻹﺤﺼﺎﺌﻴﺔ‪.‬‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺜﺎﻨﻴﺎﹰ‪ :‬ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‪:‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 17‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﻟﻠﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﻡ‪58.576 = 3‬‬ ‫ﻡ‪61.246 = 2‬‬ ‫ﻡ‪56.660 = 1‬‬ ‫ﺍﻟﻤﺘﻭﺴﻁﺎﺕ‬

‫‪-‬‬ ‫ﻡ‪56.660 = 1‬‬

‫ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬
‫‪-‬‬ ‫* ‪4.585‬‬ ‫ﻡ‪61.246 = 2‬‬

‫‪-‬‬ ‫‪2.669‬‬ ‫‪1.916‬‬ ‫ﻡ‪58.576 = 3‬‬

‫ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫*‬

‫ﻴﺘﺒﻴﻥ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ (17‬ﺃﻥ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺩﺍل ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟـﺔ‬
‫ﺃﻗل ﻤﻥ ‪ 0.05‬ﺒﻴﻥ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ‪ ،‬ﻟـﺼﺎﻟﺢ‬
‫ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﻫﻜﺫﺍ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺃﻨﻪ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨـﺩ ﻤـﺴﺘﻭﻯ‬
‫ﺩﻻﻟﺔ ﺃﻗل ﻤﻥ ‪ 0.01‬ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺜﻼﺜﺔ ﻓﻲ ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔـﺴﻲ ﻟﻼﺨﺘﺒـﺎﺭ‬
‫ﺍﻟﻤﺴﺘﺨﺩﻡ‪ ،‬ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻓﻘﻁ‪.‬‬

‫ﺜﺎﻟﺜﺎﹰ‪ :‬ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‪:‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 18‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﻟﻠﺒﻌﺩ ﺍﻷﺴﺭﻱ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﻡ‪47.475 = 3‬‬ ‫ﻡ‪48.789 = 2‬‬ ‫ﻡ‪47.509 = 1‬‬ ‫ﺍﻟﻤﺘﻭﺴﻁﺎﺕ‬

‫‪-‬‬ ‫ﻡ‪47.509 = 1‬‬

‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬

‫‪-‬‬ ‫‪1.280‬‬ ‫ﻡ‪48.789 = 2‬‬

‫‪-‬‬ ‫* ‪1.315‬‬ ‫‪0.0348‬‬ ‫ﻡ‪47.475 = 3‬‬

‫ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫*‬

‫ﻴﺘﺒﻴﻥ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ (14‬ﺃﻥ ﻤﺩﻯ ﺘﻭﻜﻲ ﺍﻟﻤﺤﺴﻭﺏ ﻟﻠﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁــﻴﻥ ﺩﺍل ﺇﺤــﺼﺎﺌﻴﺎﹰ‬
‫ﻋﻨﺩ ﻤﺴـﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗل ﻤﻥ ‪ 0.05‬ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‪ ،‬ﻭﻤﺠﻤﻭﻋـﺔ ﺍﻷﻁﻔـﺎل‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﺭﻋﺎﻴﺔ‪ ،‬ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ‪ ،‬ﺒﻴﻨﻤﺎ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺎﹰ‬
‫ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﻜل ﻤﻥ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﺭﻋﺎﻴـﺔ ‪ ،‬ﻜﻤـﺎ‬
‫ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﻲ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ‪ ،‬ﻭﻤﺠﻤﻭﻋـﺔ‬
‫ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﻫﻜﺫﺍ ﺘﺘﻀﺢ ﺍﻹﺠﺎﺒﺔ ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ ﺒﺄﻨﻪ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ‬
‫ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗل ﻤﻥ ‪ 0.05‬ﻓﻲ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﻓﺭﺍﺩ ﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺜﻼﺜﺔ ﻓﻲ ﺍﺴـﺘﺠﺎﺒﺎﺘﻬﻡ ﻋﻠـﻰ‬
‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺃﻥ ﻫﺫﻩ ﺍﻟﻔﺭﻭﻕ ﻫﻲ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻋﻠﻰ ﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﻨﻭﻉ ﻤﻥ ﺍﻟﺭﻋﺎﻴﺔ ﻓﻘﻁ‪.‬‬

‫ﺭﺍﺒﻌﺎﹰ‪ :‬ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ‪:‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 19‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﻟﻠﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﻡ‪= 3‬‬ ‫ﻡ‪= 2‬‬ ‫ﻡ‪230.906 = 1‬‬ ‫ﺍﻟﻤﺘﻭﺴﻁﺎﺕ‬

‫‪235.644‬‬ ‫‪241.772‬‬

‫‪-‬‬ ‫ﻡ‪230.906 = 1‬‬

‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ‬
‫‪-‬‬ ‫* ‪10.866‬‬ ‫ﻡ‪241.772 = 2‬‬

‫‪-‬‬ ‫* ‪6.128‬‬ ‫‪4.738‬‬ ‫ﻡ‪235.644 = 3‬‬

‫ﺩﺍﻟﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ‪0.05‬‬ ‫*‬

‫ﻴﺘﺒﻴﻥ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ )‪ (19‬ﺃﻥ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺩﺍل ﺇﺤﺼﺎﺌﻴﺎﹰ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟـﺔ‬
‫ﺃﻗل ﻤﻥ ‪ ،0.05‬ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴـﺔ‬
‫‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﺭﻋﺎﻴﺔ ‪ ،‬ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﺘﻠﻘـﻭﻥ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻲ‪ ،‬ﺒﻴﻨﻤﺎ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﻜل ﻤﻥ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ‪،‬‬
‫ﻭﻤﺠﻤﻭﻋﺔ ﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﺭﻋﺎﻴﺔ‪ ،‬ﻓﻴﻤﺎ ﻴﺘﻌﻠﻕ ﺒﺎﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ؛ ﻭﻫﻜﺫﺍ ﻴﻤﻜﻥ ﺍﻟﻘﻭل ﺒﺄﻨﻪ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﻤﻭﻋـﺎﺕ‬
‫ﺍﻟﺜﻼﺜﺔ ﻓﻲ ﺍﺴﺘﺠﺎﺒﺎﺘﻬﻡ ﻋﻠﻰ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺃﻥ ﻫـﺫﻩ ﺍﻟﻔـﺭﻭﻕ‬
‫ﻫﻲ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪.‬‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 19‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﻓﻲ ﺩﺭﺠﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ‬
‫ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟﺜﻼﺙ ‪ -‬ﺍﻹﻴﻭﺍﺌﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻭﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻻ ﻴﺘﻠﻘﻭﻥ ﺃﻱ ﺭﻋﺎﻴﺔ ﻤﺅﺴﺴﺎﺘﻴﺔ‬
‫ﻟﺼﺎﻟﺢ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻠﻰ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺘﺘﻔﻕ ﻤﻊ ﺩﺭﺍﺴﺔ ) ﻋﺒﺎﺱ ‪ ( 1980 :‬ﺍﻟﺘـﻲ‬
‫ﺃﻭﻀﺤﺕ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﺒﻴﻥ ﺃﻁﻔﺎل ﺃﻨﻤﺎﻁ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺨﺘﻠﻔﺔ‪ ،‬ﻟﺼﺎﻟﺢ ﺍﻷﻴﺘـﺎﻡ ﺍﻟـﺫﻴﻥ‬
‫ﻴﻌﻴﺸﻭﻥ ﻓـﻲ ﺭﻋﺎﻴـﺔ ﺃﺴﺭﻴﺔ ﻤﻤﺘﺩﺓ‪ ،‬ﻭﻴﻘـﺩﻡ ﻟﻬـﻡ ﺒﺭﻨﺎﻤﺞ ﺨﺎﺹ ﻤﻘﺎﺭﻨـﺔ ﻤـﻊ ﺃﻁﻔـﺎل ﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺌﻴﺔ‪.‬‬

‫ﻭﻴﻌﻠل ﺍﻟﺒﺎﺤﺙ ﺫﻟﻙ ﺇﻟﻰ ﺃﻥ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻋﻨﺩﻤﺎ ﻴﻌﻭﺩﻭﻥ ﺇﻟﻰ ﻤﻜﺎﻥ ﺍﻟـﺴﻜﻥ ﻤـﻥ‬
‫ﻤﺩﺍﺭﺴﻬﻡ‪ ،‬ﻓﺈﻨﻬﻡ ﻻ ﻴﻌﻭﺩﻭﻥ ﺇﻟﻰ ﺍﻟﺒﻴﺕ ﺍﻷﺴﺭﻱ ﺍﻟﻁﺒﻴﻌﻲ ﺤﻴﺙ ﺍﻷﻡ ﻭﺍﻷﺨﻭﺓ ﻭﺍﻷﺨـﻭﺍﺕ‪ ،‬ﺃﻭ ﺤﻴـﺙ‬
‫ﺍﻷﺴﺭﺓ ﺍﻟﻤﻤﺘﺩﺓ ﻤﻊ ﺍﻟﺠﺩ ﻭﺍﻟﺠﺩﺓ ﺃﻭ ﺍﻟﻌﻡ ﻭﺍﻟﻌﻤﺎﺕ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﻌﻭﺩﻭﻥ ﺇﻟﻰ ﺩﺍﺭ ﺍﻹﻴﻭﺍﺀ ﺍﻟﺘﻲ ﻗـﺩ ﻻ ﺘـﺸﺒﻊ‬
‫ﺠﻤﻴﻊ ﺭﻏﺒﺎﺘﻬﻡ ﻭﻤﻴﻭﻟﻬﻡ ‪ .‬ﺒﻴﻨﻤﺎ ﻁﻔل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻓﺈﻨﻪ ﻴﺘﻌﻠﻡ ﻓﻲ ﻤﺩﺭﺴﺔ ﺨﺎﺼﺔ ﻗﺩ ﺘﻜـﻭﻥ ﻟﻬـﺎ‬
‫ﺍﻫﺘﻤﺎﻤﺎﺕ ﺒﺎﻷﻁﻔﺎل ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻌﺎﻤﺔ ‪ ،‬ﺜﻡ ﻴﻌﻭﺩ ﺇﻟﻰ ﺃﺴﺭﺘﻪ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻓﺘﻜـﻭﻥ ﻋﻨـﺩ ﺍﻟﻁﻔـل‬
‫ﺭﻋﺎﻴﺘﻴﻥ ﻓﻲ ﻭﻗﺕ ﻭﺍﺤﺩ ﻤﺘﻤﻴﺯﺘﻴﻥ ﺍﻷﻭﻟﻰ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻷﺴــﺭﻴﺔ ﺍﻟﻁﺒﻴﻌﻴــﺔ‪ ،‬ﻭﺍﻟﺜﺎﻨﻴــﺔ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﻤﺘﻤﻴﺯﺓ‪.‬‬

‫ﻭﺃﺸﺎﺭﺕ "ﺩﺴﻭﻗﻲ" ﺇﻟﻰ ﺃﻥ ﺍﻟﻁﻔل ﻴﻜﻭﻥ ﺒﺤﺎﺠﺔ ﻤﺎﺴﺔ‪ ،‬ﻷﻥ ﻴﻨﻤﻭ ﻓﻲ ﻜﻨﻑ ﺃﺴﺭﺓ ﻤﺴﺘﻘﺭﺓ‪.‬‬
‫ﻜﻤﺎ ﺃﺜﺒﺘﺕ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺤﺎﺠﺔ ﺍﻟﻁﻔل ﺇﻟﻰ ﺃﺨﻭﺓ ﻴﻨﻤﻭﻥ ﻤﻌﻪ ﻭﻴﺸﺎﺭﻜﻭﻨﻪ ﺤﻴﺎﺘﻪ ﺍﻷﺴﺭﻴﺔ‪ ،‬ﻓﻠﻜـل‬
‫ﻓﺭﺩ ﻤﻥ ﺃﻓﺭﺍﺩ ﺍﻷﺴﺭﺓ ﺩﻭﺭﻩ ﺍﻟﺫﻱ ﻻ ﻏﻨﻰ ﻋﻨﺩ ﻟﺩﻯ ﻜل ﻤﻥ ﺍﻟﻁﻔل ﻭﺍﻟﻤﺭﺍﻫﻕ ﻟﻨﻤﻭﻩ ﻭﺘﺸﻜﻴل ﺸﺨﺼﻴﺘﻪ‬
‫ﻭﺇﻋﺩﺍﺩﻩ ﻭﺘﻬﻴﺌﺘﻪ ﻟﻠﺘﻜﺎﻤل ﻭﺍﻟﺘﻔﺎﻋل ﻭﺍﻟﺘﻜﻴﻑ ﻤﻊ ﺍﻟﻤﺠﺘﻤﻊ ) ﺩﺴﻭﻗﻲ ‪.(18: 96 ،‬‬
‫ﻜﻤﺎ ﺍﺘﻔﻘﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﻤﻊ ﻨﺘﻴﺠﺔ ﺩﺭﺍﺴﺔ ) ﺃﺤﻤﺩ‪ ( 1987 ،‬ﺍﻟﺘﻲ ﺃﻭﻀﺤﺕ ﻭﺠـﻭﺩ‬
‫ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻭﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﻓـﻲ ﺃﺒﻌـﺎﺩ ﺍﻟﻨﻤـﻭ‬
‫ﺍﻟﺠﺴﻤﻲ ﻭﺍﻟﻨﻤﻭ ﺍﻟﻌﻘﻠﻲ ) ﺍﻟﺫﻜﺎﺀ ( ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ‪ ،‬ﻟﺼﺎﻟﺢ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻷﺴﺭﻴﺔ ﻋﻠﻰ ﺍﻟﺭﻋﺎﻴﺔ‬
‫ﺍﻹﻴﻭﺍﺌﻴﺔ‪ .‬ﻭﻫﺫﺍ ﻴﺅﻜﺩ ﺃﻫﻤﻴﺔ ﺩﻭﺭ ﺍﻟﻭﺭﺍﺜﺔ ‪ -‬ﺇﻟﻰ ﺠﻨﺏ ﺩﻭﺭ ﺍﻟﺒﻴﺌﺔ ﻓﻲ ﺍﻟﻨﻤﻭ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﻟﺠﺴﻤﻲ‬
‫ﻟﻠﻁﻔل‪ ،‬ﺤﻴﺙ ﺃﻨﻪ ﺒﺤﺎﺠﺔ ﺇﻟﻰ ﺒﻴﺌﺔ ﻤﻔﺘﻭﺤﺔ ﻴﻘﻭﻡ ﻓﻴﻬﺎ ﺍﻟﻁﻔل ﺒﻨﺸﺎﻁﻪ‪ ،‬ﻭﻫﺫﺍ ﻤﺎ ﻴﻔﺘﻘﺩﻫﺎ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻹﻴﻭﺍﺌﻴﺔ ﺍﻟﺘﻲ ﺘﺘﻤﻴﺯ ﺒﺎﻟﻨﻤﻁﻴﺔ ﻭﺍﻟﻨﻅﺎﻡ ﺍﻟﺭﻭﺘﻴﻨﻲ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻴﻭﻤﻴﺔ ﻤﻤﺎ ﺘﺸﻜل ﻋﺎﺌﻘﺎﹰ ﻻﻨﻁـﻼﻕ ﺍﻟﻁﻔـل‬
‫ﻭﺘﻔﻭﻗﻪ‪ ،‬ﻭﻤﺤﺎﻭﻟﺘﻪ ﻤﻨﺎﻓﺴﺔ ﺃﻗﺭﺍﻨﻪ ‪.‬‬
‫ﻭﻴﺅﻜﺩ ﺫﻟﻙ ﺩﺭﺍﺴﺔ ) ﻋﺘﻠﻡ ‪ (1994 ،‬ﻓﻲ ﺭﺴﺎﻟﺘﻬﺎ ﺤﻴﺙ ﺃﻭﻀﺤﺕ ﺃﻥ ﻭﺠﻭﺩ ﺍﻷﺒﻨﺎﺀ ﻓﻲ ﻤﻨـﺎﺥ‬
‫ﻏﻴﺭ ﺃﺒﻭﻱ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﺴﺒﺏ ﺤﺩﻭﺙ ﻗﺩﺭ ﻤﻥ ﺴﻭﺀ ﺍﻟﺘﻭﺍﻓﻕ ﻟﺩﻴﻬﻡ‪.‬‬

‫ﻓﻲ ﺤﻴﻥ ﺍﺨﺘﻠﻔﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﻤﻊ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ ﺸﺘﺎﺕ )‪ (2000‬ﺍﻟﺘﻲ ﺃﺸـﺎﺭﺕ ﺇﻟـﻰ‬
‫ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺃﻁﻔﺎل ﺍﻟﻤﺅﺴﺴﺔ ﻭﺃﻁﻔﺎل ﺍﻷﺴﺭ ﺍﻟﻌﺎﺩﻴﺔ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﺘﻌﺯﻱ ﻟﻤﺘﻐﻴـﺭ ﻨﻤـﻁ‬
‫ﺍﻟﺭﻋﺎﻴﺔ‪.‬‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﻭﺒﻴﻨﺕ "ﺭﻤﻀﺎﻥ" ﺃﻥ ﺘﺼﺩﻉ ﺍﻷﺴﺭﺓ ﻴﺅﺜﺭ ﺴﻠﺒﻴﺎﹰ ﻋﻠﻰ ﺤﻴﺎﺓ ﺍﻷﻁﻔﺎل ﻭﻤﻭﻗﻔﻪ ﺩﺍﺨـل ﺍﻷﺴـﺭﺓ‬
‫ﻭﺒﻤﻘﺎﺭﻨﺔ ﻫﺫﻩ ﺍﻷﺴﺭﺓ ﺍﻟﻤﺤﻁﻤﺔ ﺒﺎﻷﺴﺭﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﻤﺘﻤﺎﺴﻜﺔ‪ ،‬ﺴـﻨﺠﺩ ﺃﻨـﻪ ﻻ ﺘﺘـﻭﺍﻓﺭ ﻓـﻲ ﺍﻷﺴـﺭﺓ‬
‫ﺍﻟﻤﺤﻁﻤﺔ ﺍﻟﺒﻴﺌﺔ ﺍﻟﻤﻨﺯﻟﻴﺔ ﺍﻟﻤﺴﺘﻘﺭﺓ ﻟﻸﻁﻔﺎل ) ﺭﻤﻀﺎﻥ‪.(30: 1998 ،‬‬

‫ﻭﻗﺩ ﺘﺒﻴﻥ ﻟﻠﺒﺎﺤﺙ ﺃﻥ ﻏﺎﻟﺒﻴﺔ ﺃﺴﺭ ﺃﻁﻔﺎل ﻤﺅﺴﺴﺔ ﺩﺍﺭ ﺍﻟﻜﺭﺍﻤﺔ ﻟﺭﻋﺎﻴﺔ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺍﻷﻴﺘـﺎﻡ‬
‫ﻟﻴﺴﺕ ﻤﺘﺼﺩﻋﺔ ﺇﻟﻰ ﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ﻜﺒﺎﻗﻲ ﺍﻟﻤﺅﺴﺴﺎﺕ‪ ،‬ﺒل ﺇﻥ ﺒﻌﺽ ﻫﺅﻻﺀ ﺍﻷﻁﻔﺎل ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﺃﺴـﺭ‬
‫ﻁﺒﻴﻌﻴﺔ ﻭﺃﻭﻀﺎﻋﻬﻡ ﺍﻟﻤﺎﻟﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﺴﺘﻘﺭﺓ ﻭﺃﻥ ﺃﻁﻔﺎل ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺔ ﻟﻬﻡ ﺃﺨﻭﺓ ﻭﺃﺨﻭﺍﺕ ﻴﻌﻴﺸﻭﻥ‬
‫ﻓﻲ ﺃﺴﺭﺘﻬﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﻤﻤﺘﺩﺓ ﺃﻭ ﺍﻟﻨﻭﻭﻴﺔ‪ ،‬ﻓﻴﻌﺘﺒﺭ ﺫﻫﺎﺏ ﺍﺒﻨﻬﻡ ﺇﻟﻰ ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺔ ﻨﻭﻉ ﻤﻥ ﺍﻟﺘﺭﻓﻴﻪ ﻟـﻴﺱ‬
‫ﺇﻻ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﻁﻔل ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺔ ﻗﺩ ﻴﻜﻭﻥ ﺃﻜﺜﺭ ﺍﻨﺴﺠﺎﻤﺎﹰ ﻭﺘﻜﻴﻔﺎﹰ ﻤﻥ ﻏﻴﺭﻩ‪.‬‬

‫ﻭﻗﺩ ﺃﻜﺩ ﻋﻠﻤﺎﺀ ﺍﻟﻨﻔﺱ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﺍﻟﺠﻭ ﺍﻷﺴﺭﻱ ﺍﻟﻁﺒﻴﻌﻲ ﻟﻸﻁﻔﺎل ﺤﺘﻰ ﻴﻨﻤﻭﻥ ﺃﺴﻭﻴﺎﺀ ﺒـﺩﻨﻴﺎﹰ‬
‫ﻭﻋﻘﻠﻴﺎﹰ ﻭﻨﻔﺴﻴﺎﹰ‪.‬‬

‫ﻭﻴﻌﻠل ﺍﻟﺒﺎﺤﺙ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺃﻁﻔﺎل ﺍﻟﻤﺠﻤﻭﻋﺎﺕ ﺍﻟـﺜﻼﺙ ﻓـﻲ ﺍﻟﺒﻌـﺩ ﺍﻻﻨـﺴﺠﺎﻤﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺇﻟﻰ ﺃﻥ ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻭﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻟﻴﺴﻭﺍ ﺠﺩﺩﺍﹰ ﻋﻠﻰ ﺍﻟﺠﻭ ﺍﻻﺠﺘﻤـﺎﻋﻲ‪ ،‬ﺒـل‬
‫ﺍﻨﺨﺭﻁﻭﺍ ﻓﻴﻪ ﻭﺃﺼﺒﺤﻭﺍ ﻤﺘﻘﺒﻠﻴﻥ ﻟﻠﻭﻀﻊ ﺍﻟﻘﺎﺌﻡ‪ ،‬ﻤﻤﺎ ﻴﺅﻜﺩ ﺃﻥ ﻁﻭل ﻓﺘﺭﺓ ﺍﻟﻤﻜﻭﺙ ﻗﺩ ﺘﺅﺩﻱ ﺇﻟـﻰ ﻨـﻭﻉ‬
‫ﻤﻥ ﺍﻻﻨﺴﺠﺎﻡ ‪ ،‬ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻔﻠﺴﻁﻴﻨﻲ ﻜﻜل ﻴﺘﻤﻴﺯ ﺒﺎﻻﻨﺴﺠﺎﻤﻴﺔ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺭﻏﻡ ﺍﺨﺘﻼﻑ ﺍﻟﻁﺒﻘﺎﺕ ﻭﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﻘﺩﻤﺔ ﻓﺎﻟﻜل ﻴﻌﻴﺵ ﻅﺭﻭﻓﺎﹰ ﺼﻌﺒﺔ ﻭﻤﺘﺸﺎﺒﻬﺔ ﺇﻟﻰ‬
‫ﺠﺎﻨﺏ ﺃﻥ ﺍﻟﻘﺎﺌﻤﻴﻥ ﻋﻠﻰ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻴﺭﺍﻋﻭﻥ ﺍﻷﻁﻔﺎل ﻤﻥ ﻫﺫﻩ ﺍﻟﻨﺎﺤﻴﺔ ﻭﻴﻌﻁﻭﻫﻡ ﺩﻓﻌﺔ ﺠﻴﺩﺓ ﻤـﻥ‬
‫ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻻﻨﺴﺠﺎﻡ ﻓﻲ ﻭﻀﻌﻬﻡ ‪ ،‬ﻤﻤﺎ ﻴﺅﻜﺩ ﺃﻫﻤﻴﺔ ﻭﺠﻭﺩ ﻗﺎﺌﻤﻴﻥ ﻤﺨﺘﺼﻴﻥ ﻴﺭﺍﻋـﻭﻥ ﺍﺤﺘﻴﺎﺠـﺎﺕ‬
‫ﺍﻷﻁﻔﺎل ﻭﺭﻏﺒﺎﺘﻬﻡ ﻟﻤﺴﺎﻋﺩﺘﻬﻡ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻹﻴﺠﺎﺒﻲ ‪.‬‬

‫‪ .2‬ﻨﺘﺎﺌﺞ ﺍﻟﻔﺭﺽ ﺍﻟﺜﺎﻨﻲ ﻭﺘﻔﺴﻴﺭﻫﺎ ‪:‬‬

‫ﻴﻨﺹ ﺍﻟﻔﺭﺽ ﺍﻟﺜﺎﻨﻲ ﻋﻠﻰ ﺃﻨﻪ‪ " :‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﻤﺠﻤﻭﻋﺔ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ‪ ،‬ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔـﺎل‬
‫ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ "‬

‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﺨﺘﺒﺎﺭ ) ﺕ ( ﻟﻠﺘﻌﺭﻑ ﻋﻠﻰ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺒﻐﺭﺽ ﻓﺤـﺹ‬
‫ﺃﺜﺭ ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﻤﻘﺩﻤﺔ ﻟﻸﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻋﻠﻰ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺘﻬﻡ ﻓﻲ ﺍﺨﺘﺒﺎﺭ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬

‫ﻭﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 20‬ﻴﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ‪ ،‬ﻭﺍﻻﻨﺤﺭﺍﻑ ﺍﻟﻤﻌﻴﺎﺭﻱ‬

‫ﻷﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ﻓﻲ ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ‪.‬‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 20‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﻭﻗﻴﻤﺔ ) ﺕ ( ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﻜل ﻤﻥ‬
‫ﻤﺠﻤﻭﻋﺘﻲ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺨﺎﺹ ﻭﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﺩﻯ ﺍﻷﻴﺘﺎﻡ‬
‫ﻤﺴﺘﻭﻯ‬ ‫ﺍﻻﻨﺤﺭﺍﻑ‬ ‫ﺍﻟﻤﺘﻭﺴﻁ‬ ‫ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ‬
‫ﻗﻴﻤﺔ )ﺕ(‬ ‫ﺍﻟﻌﺩﺩ‬ ‫ﺍﻟﻔﺌﺔ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﺍﻟﺩﻻﻟﺔ‬ ‫ﺍﻟﻤﻌﻴﺎﺭﻱ‬ ‫ﺍﻟﺤﺴﺎﺒﻲ‬ ‫ﺍﻟﻨﻔﺴﻲ‬

‫‪6.007‬‬ ‫‪47.017‬‬ ‫‪58‬‬ ‫ﺘﻌﻠﻴﻡ ﺨﺎﺹ‬

‫‪///‬‬ ‫‪0.870‬‬ ‫ﺍﻟﺠﺴﻤﻲ‬ ‫‪1‬‬
‫‪5.096‬‬ ‫‪46.252‬‬ ‫‪111‬‬ ‫ﺘﻌﻠﻴﻡ ﻋﺎﻡ‬

‫‪6.305‬‬ ‫‪61.172‬‬ ‫‪58‬‬ ‫ﺘﻌﻠﻴﻡ ﺨﺎﺹ‬

‫**‬ ‫‪3.404‬‬ ‫ﺍﻟﻨﻔﺴﻲ‬ ‫‪2‬‬
‫‪6.406‬‬ ‫‪57.676‬‬ ‫‪111‬‬ ‫ﺘﻌﻠﻴﻡ ﻋﺎﻡ‬

‫‪2.604‬‬ ‫‪48.759‬‬ ‫‪58‬‬ ‫ﺘﻌﻠﻴﻡ ﺨﺎﺹ‬

‫**‬ ‫‪2.682‬‬ ‫ﺍﻷﺴﺭﻱ‬ ‫‪3‬‬
‫‪3.411‬‬ ‫‪47.495‬‬ ‫‪111‬‬ ‫ﺘﻌﻠﻴﻡ ﻋﺎﻡ‬

‫‪3.590‬‬ ‫‪46.483‬‬ ‫‪58‬‬ ‫ﺘﻌﻠﻴﻡ ﺨﺎﺹ‬

‫*‬ ‫‪2.453‬‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫‪4‬‬
‫‪4.230‬‬ ‫‪44.964‬‬ ‫‪111‬‬ ‫ﺘﻌﻠﻴﻡ ﻋﺎﻡ‬

‫‪3.486‬‬ ‫‪38.241‬‬ ‫‪58‬‬ ‫ﺘﻌﻠﻴﻡ ﺨﺎﺹ‬

‫*‬ ‫‪2.169‬‬ ‫ﺍﻻﻨﺴﺠﺎﻤﻲ‬ ‫‪5‬‬
‫‪3.692‬‬ ‫‪36.991‬‬ ‫‪111‬‬ ‫ﺘﻌﻠﻴﻡ ﻋﺎﻡ‬

‫‪17.774‬‬ ‫‪241.672‬‬ ‫‪58‬‬ ‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺘﻭﺍﻓﻕ ﺘﻌﻠﻴﻡ ﺨﺎﺹ‬

‫**‬ ‫‪2.865‬‬
‫‪18.046‬‬ ‫‪233.378‬‬ ‫‪111‬‬ ‫ﺘﻌﻠﻴﻡ ﻋﺎﻡ‬ ‫ﺍﻟﻨﻔﺴﻲ‬

‫ﻏﻴﺭ ﺩﺍﻟﺔ‬ ‫‪///‬‬ ‫* ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ∝ ≥ ‪0.05‬‬ ‫** ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ∝ ≥ ‪0.01‬‬

‫ﻤﻥ ﺍﻟﺠﺩﻭل ﺍﻟﺴﺎﺒﻕ ﻴﺘﺒﻴﻥ ﺍﻨﻪ ‪:‬‬

‫‪ -‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﻲ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬
‫ﺍﻟﺨﺎﺼﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‪.‬‬

‫‪ -‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﻲ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋـﺔ ﺃﻁﻔـﺎل ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬
‫ﺍﻟﺨﺎﺼﺔ ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋـﺔ ﺃﻁﻔـﺎل ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ) ﺃﻁﻔﺎل ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ﺍﻹﺴﻼﻤﻴﺔ(‪.‬‬

‫‪ ‬‬
‫‪131‬‬
 ‫‪‬‬

‫‪ -‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﻲ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔـﺎل ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬
‫ﺍﻟﺨﺎﺼﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺒﻌﺩ ﺍﻷﺴـﺭﻱ ﻋﻠـﻰ ﺍﺨﺘﺒـﺎﺭ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ) ﺃﻁﻔﺎل ﻤﺩﺭﺴﺔ ﺍﻟـﺼﻼﺡ‬
‫ﺍﻹﺴﻼﻤﻴﺔ(‪.‬‬

‫‪ -‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﻲ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋـﺔ ﺃﻁﻔـﺎل ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬
‫ﺍﻟﺨﺎﺼﺔ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ) ﺃﻁﻔﺎل ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ﺍﻹﺴﻼﻤﻴﺔ(‪.‬‬

‫‪ -‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﻲ ﺩﺭﺠﺎﺕ ﻤﺠﻤﻭﻋـﺔ ﺃﻁﻔـﺎل ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ‬
‫ﺍﻟﺨﺎﺼﺔ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ ﻋﻠﻰ ﺍﺨﺘﺒـﺎﺭ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ) ﺃﻁﻔﺎل ﻤﺩﺭﺴﺔ ﺍﻟـﺼﻼﺡ‬
‫ﺍﻹﺴﻼﻤﻴﺔ(‪.‬‬

‫‪ -‬ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻋﻨﺩ ﻤﺴﺘﻭﻯ ﺩﻻﻟﺔ ﺃﻗل ﻤﻥ ‪ 0.01‬ﺒـﻴﻥ ﻤﺘﻭﺴـﻁﻲ ﺩﺭﺠـﺎﺕ‬
‫ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ ﻋﻠﻰ ﺍﻟﺩﺭﺠـﺔ ﺍﻟﻜﻠﻴـﺔ‬
‫ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺫﻟﻙ ﻟﺼﺎﻟﺢ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ ﺍﻟﺨﺎﺼـﺔ ) ﺃﻁﻔـﺎل‬
‫ﻤﺩﺭﺴﺔ ﺍﻟﺼﻼﺡ ﺍﻹﺴﻼﻤﻴﺔ(‪.‬‬

‫ﻴﺘﻀﺢ ﻟﻨﺎ ﻤﻤﺎ ﺘﻘﺩﻡ‪ ،‬ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴـﻁﺎﺕ ﺩﺭﺠـﺎﺕ ﻤﺠﻤﻭﻋـﺔ‬
‫ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ‪ ،‬ﻭﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻟﺼﺎﻟﺢ ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﻭﻟـﻰ ﻋﻠـﻰ‬
‫ﺃﺒﻌﺎﺩ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻤﺎ ﻋﺩﺍ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ ﻓﺈﻨﻪ ﻻ ﺘﻭﺠﺩ ﻓـﺭﻭﻕ ﺩﺍﻟـﺔ ﺒـﻴﻥ‬
‫ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺘﺘﻔﻕ ﻤﻊ ﻨﺘﻴﺠﺔ ﺩﺭﺍﺴﺔ ﺍﻟﻜﻴﻼﻨﻲ ﻭﻋﺒﺎﺱ ) ‪ (1981‬ﺍﻟﺘـﻲ ﺃﻜـﺩﺕ ﺃﻥ ﺍﻷﻁﻔـﺎل‬
‫ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻘﺩﻡ ﻟﻬﻡ ﺒﺭﻨﺎﻤﺞ ﺭﻋﺎﻴﺔ ﺨﺎﺼﺔ ﻴﺘﻤﺘﻌﻭﻥ ﺒﻤﺴﺘﻭﻯ ﺠﻴﺩ ﻤﻥ ﺍﻟﺘﻜﻴﻑ ﻻ ﻴﻘل ﻋﻥ ﺍﻷﻁﻔـﺎل‬
‫ﺍﻟﻌﺎﺩﻴﻴﻥ ‪.‬‬

‫ﻭﻴﻌﻠل ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺫﻟﻙ ﺇﻟﻰ ﺃﻥ ﺍﻷﻁﻔﺎل ﻓﻲ ﻤﺩﺭﺴﺔ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺨﺎﺼﺔ ﻴﺘﻠﻘﻭﻥ ﺭﻋﺎﻴﺔ ﺘﻌﻠﻴﻤﻴﺔ‬
‫ﻤﻤﻴﺯﺓ ‪ ،‬ﻭﻤﻀﺎﻋﻔﺔ ﻭﻏﻴﺭ ﺭﻭﺘﻴﻨﻴﺔ ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ‪ ،‬ﻓﺈﻥ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻗﺩ ﺘﻡ ﺍﻨﺘﻘﺎﺅﻫﻡ ﻤﻥ ﺒﻴﻥ ﺃﻗﺭﺍﻨﻬﻡ ﻟﻠﺩﺭﺍﺴﺔ ﻓﻲ ﻫﺫﻩ ﺍﻟﻤﺩﺭﺴﺔ ﺩﻭﻥ ﻏﻴﺭﻫﻡ ﻟﻤﺎ ﻴﺘﻤﺘﻌﻭﻥ ﺒﻪ ﻤـﻥ‬
‫ﺘﺤﺼﻴل ﺩﺭﺍﺴﻲ ﻓﻭﻕ ﺍﻟﻤﺘﻭﺴﻁ‪ ،‬ﺇﻟﻰ ﺠﺎﻨﺏ ﺍﻟﻌﺩﺩ ﺍﻟﻤﻨﺎﺴﺏ ﻓﻲ ﺍﻟﻐﺭﻓﺔ ﺍﻟﺼﻔﻴﺔ‪ ،‬ﺤﻴﺙ ﺇﻨﻬﺎ ﻻ ﺘﺯﻴﺩ ﻋﻥ‬
‫)‪ (30‬ﻁﺎﻟﺒﺎﹰ ﻓﻲ ﻜل ﻓﺼل‪ ،‬ﻤﻤﺎ ﻴﻬﻴﺊ ﻟﻠﻁﻼﺏ ﻓﺭﺹ ﺘﻌﻠﻴﻤﻴﺔ ﺃﻜﺒﺭ‪ .‬ﻓﻲ ﺤﻴﻥ ﺃﻁﻔـﺎل ﺍﻟﺘﻌﻠـﻴﻡ ﺍﻟﻌـﺎﻡ‬
‫ﻴﻨﻘﺼﻬﻡ ﺃﺩﻨﻰ ﻅﺭﻭﻑ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺴﻠﻴﻡ ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﻟﺼﻔﻭﻑ ﻤﻜﺘﻅﺔ ﻤﻤﺎ ﻴﺴﺒﺏ ﻓﺭﺼﺔ ﺘﻌﻠﻴﻡ ﺃﻗل‪ .‬ﻭﻴﻨﻘﺹ‬
‫‪ ‬‬
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 ‫‪‬‬

‫ﺍﻟﻤﺩﺍﺭﺱ ﺍﻟﻌﺎﻤﺔ ﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻷﻤﻭﺭ ﻤﺜل‪ :‬ﺍﻟﺤﺎﺴﻭﺏ ‪ ،‬ﻭﺴﺎﺤﺎﺕ ﺍﻟﻠﻌﺏ ﺍﻟﻤﻨﺎﺴﺒﺔ‪ ،‬ﺇﻀﺎﻓﺔ ﺇﻟﻰ ﺍﻟـﻀﺭﺏ‬
‫ﺍﻟﺫﻱ ﻤﺎ ﺯﺍل ﻴﻤﺎﺭﺴﻪ ﺒﻌﺽ ﺍﻟﻤﻌﻠﻤﻴﻥ ﻋﻠﻰ ﺍﻟﻁﻼﺏ‪ ،‬ﻭﻜﺫﻟﻙ ﺇﻟﻰ ﺭﻭﺘﻴﻨﻴﺔ ﺍﻟﺘﻌﻠﻴﻡ ‪.‬‬

‫ﻜﻤﺎ ﺃﻥ ﺃﻁﻔﺎل ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﻴﻐﺎﺩﺭﻭﻥ ﺍﻟﻤﺩﺭﺴﺔ ﺇﻟﻰ ﺒﻴﻭﺘﻬﻡ ﻭﺃﺴﺭﻫﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ‪ ،‬ﻤﻤﺎ ﻴﻬﻴﺊ ﻟﻬـﻡ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻷﺴﺭﻱ ﺍﻟﺴﻠﻴﻡ‪ ،‬ﺇﻻ ﺃﻥ ﻤﺠﻤﻭﻋﺔ ﺃﻁﻔﺎل ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺼﺔ ﻴﺠﺩﻭﻥ ﺍﻫﺘﻤﺎﻤﺎﹰ ﻓﻲ ﺍﻟﺒﻴـﺕ‬
‫ﺃﻜﺜﺭ ﻤﻥ ﺃﻗﺭﺍﻨﻬﻡ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻤﻤﺎ ﻴﺅﻜﺩ ﺃﻨﻪ ﻜﻠﻤﺎ ﺯﺍﺩ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻁﻔل ﻓﻲ ﺍﻟﺒﻴﺕ ﻭﺍﻟﻤﺩﺭﺴﺔ ﻜﻠﻤـﺎ‬
‫ﻜﺎﻥ ﺃﺩﺍﺅﻩ ﺃﻓﻀل ﻭﺘﻭﺍﻓﻘﻪ ﺃﻜﺜﺭ ﻭﺇﺩﺭﺍﻜﻪ ﻟﺫﺍﺘﻪ ﻋﺎل ‪ .‬ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻌﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﻓﻲ ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬
‫ﻓﻴﻌﺯﻭ ﺍﻟﺒﺎﺤﺙ ﺫﻟﻙ ﺇﻟﻰ ﺃﻥ ﺍﻷﺴﺭﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺘﻲ ﻴﻌﻴﺸﻬﺎ ﺍﻟﻤﺠﻤﻭﻋﺘﺎﻥ ‪ -‬ﺍﻟﻤﺠﻤﻭﻋﺔ ﺍﻷﻭﻟﻰ ﻭﺍﻟﺜﺎﻨﻴﺔ ‪-‬‬
‫ﺘﺴﺎﻫﻡ ﻓﻲ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺠﺴﻤﻲ‪ ،‬ﺤﻴﺙ ﺇﻥ ﺍﻟﻁﻔل ﺍﻟﺫﻱ ﻻ ﻴﻌﻴﺵ ﻓﻲ ﺭﻋﺎﻴﺔ ﺃﺴﺭﻴﺔ ﺒﺩﻴﻠﺔ ‪،‬ﺃﻭ ﻤﺅﺴﺴﺔ ﺇﻴﻭﺍﺌﻴﺔ‪،‬‬
‫ﻗﺩ ﻴﺸﻌﺭ ﺒﺎﻻﻜﺘﺌﺎﺏ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﺍﻻﻏﺘﺭﺍﺏ ﻤﻤﺎ ﻴﺅﺜﺭ ﻋﻠﻰ ﻨﻤﻭﻩ ﺍﻟﺠﺴﻤﻲ‪ .‬ﻭﺃﻤﺎ ﺍﻟﻁﻔل ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻲ ﺒﻴﺘﻪ‬
‫ﻭﻀﻤﻥ ﺃﺴﺭﺘﻪ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺍﻟﺘﻲ ﺘﻀﻡ ﺍﻷﻡ ﻭﺍﻷﺨﻭﺓ ﻭﺍﻷﺨﻭﺍﺕ‪ ،‬ﺃﻱ ﺒﻴﻥ ﺃﻫﻠﻪ ﻭﺇﺨﻭﺍﻨﻪ ﻭﺃﺨﻭﺍﺘﻪ ‪ -‬ﺃﻭ ﻓﻲ‬
‫ﺃﺴﺭﺘﻪ ﺍﻟﻤﻤﺘﺩﺓ ‪ -‬ﻤﻤﺎ ﻴﻬﻴﺊ ﻟﻪ ﻅﺭﻭﻑ ﺍﻟﻨﻤﻭ ﺍﻟﺠﺴﻤﻲ ﺍﻟﺴﻠﻴﻡ ‪.‬ﻭﺒﻘﺩﺭ ﻤﺎ ﻴﻜـﻭﻥ ﺍﻟﺘﻤﺎﺴـﻙ ﺍﻷﺴـﺭﻱ‬
‫ﻭﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﺴﻠﻴﻤﺔ ﻴﻜﻭﻥ ﺍﻟﺘﻭﺍﻓﻕ ﻭﺍﻟﻨﻤﻭ ﺍﻟﺠﺴﻤﻲ ﺍﻟﺴﻠﻴﻡ ﻟﻸﻁﻔﺎل‪.‬‬

‫ﺃﻤﺎ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻠﻔﺭﻭﻕ ﻓﻲ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻻﻨﺴﺠﺎﻤﻲ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ) ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﺨﺎﺹ ‪-‬‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﺍﻟﻌﺎﻤﺔ(‪ ،‬ﻓﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻨﻬﺎ ﻨﺘﻴﺠﺔ ﻁﺒﻴﻌﻴﺔ ﻟﻠﺭﻋﺎﻴﺔ ﺍﻟﻤﻤﻴﺯﺓ ﺍﻟﺘﻲ ﻴﺘﻠﻘﺎﻫـﺎ ﺃﻁﻔـﺎل ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻤﻘﺎﺭﻨﺔ ﺒﺯﻤﻼﺌﻬﻡ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺤﻴﺙ ﺇﻥ ﺍﻟﻁﻔل ﻋﻨﺩﻤﺎ ﺘﻬﻴﺄ ﻟﻪ ﺍﻟﻅﺭﻭﻑ ﺍﻟﻤﻼﺌﻤﺔ ﻟﻠﺘﻌﻠﻴﻡ‪،‬‬
‫ﻓﺈﻨﻪ ﺴﺭﻋﺎﻥ ﻤﺎ ﻴﻨﺴﺠﻡ ﻓﻴﻪ‪ ،‬ﻭﻴﺘﻼﺀﻡ ﺍﺠﺘﻤﺎﻋﻴﺎﹰ‪ ،‬ﻭﻻ ﻴﺸﻌﺭ ﺒﺎﻻﻏﺘﺭﺍﺏ ﻓﻲ ﻫﺫﺍ ﺍﻟﺠﻭ‪ .‬ﻭﺘﺸﻴﺭ ﺍﻟﺩﺭﺍﺴﺎﺕ‬
‫ﺇﻟﻰ ﺃﻥ ﺍﻟﻁﻔل ﺍﻟﺫﻱ ﻴﺘﻜﻴﻑ ﺘﻜﻴﻔﺎﹰ ﺼﺤﻴﺤﺎﹰ ﻤﻊ ﺍﻟﻌﻭﺍﻤل ﺍﻟﻤﺤﻴﻁﺔ ﻁﻔل ﻤﻁﻤﺌﻥ ﻋﻠﻰ ﺤﻴﺎﺘﻪ ‪ ،‬ﻤﺘﺯﻥ ﻓـﻲ‬
‫ﺍﻨﻔﻌﺎﻻﺘﻪ ‪ ،‬ﻭﻋﻭﺍﻁﻔﻪ‪ ،‬ﺒﻴﻨﻤﺎ ﺍﻟﻁﻔل ﺍﻟﺫﻱ ﻴﻔﺸل ﻓﻲ ﺇﻗﺎﻤﺔ ﻫﺫﺍ ﺍﻟﺘﻜﻴﻑ ﻓﺈﻨﻪ ﻻ ﻴﻘـﻭﻯ ﻋﻠـﻰ ﻤﻭﺍﺠﻬـﺔ‬
‫ﻤﺸﻜﻼﺘﻪ ﺍﻟﻴﻭﻤﻴﺔ… ﻭﻫﻜﺫﺍ ﺘﻨﺸﺄ ﻤﺸﻜﻼﺕ ﺍﻟﻁﻔل ﺍﻟﺴﻠﻭﻜﻴﺔ ﻤﻥ ﻓﺸﻠﻪ ﻓﻲ ﺘﻭﺍﻓﻘﻪ ﻤﻊ ﺒﻴﺌﺘﻪ ﻭﻤﻊ ﺃﺤـﺩﺍﺙ‬
‫ﺤﻴﺎﺘﻪ ﺃﺜﻨﺎﺀ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻁﺒﻴﻊ ) ﺃﺤﻤﺩ ‪ ، (103 :1998 ،‬ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺃﻥ ﺃﻁﻔﺎل ﺍﻟﺘﻌﻠﻴﻡ ﺍﻟﺨـﺎﺹ ﻗـﺩ‬
‫ﺘﻜﻴﻔﻭﺍ ﻤﻊ ﻅﺭﻭﻑ ﺠﺩﻴﺩﺓ ﻤﺤﻴﻁﺔ ﻭﻫﻡ ﻤﻁﻤﺌﻨﻭﻥ ﻋﻠﻰ ﺤﻴـﺎﺘﻬﻡ ﻭﻋﻠـﻰ ﻤـﺴﺘﻘﺒﻠﻬﻡ ‪ ،‬ﻤﺘﺯﻨـﻭﻥ ﻓـﻲ‬
‫ﺍﻨﻔﻌﺎﻻﺘﻬﻡ ﻭﺘﻭﺍﻓﻘﻬﻡ ﺴﻠﻴﻡ‪.‬‬

‫‪ .3‬ﻨﺘﺎﺌﺞ ﺍﻟﻔﺭﺽ ﺍﻟﺜﺎﻟﺙ ﻭﺘﻔﺴﻴﺭﻫﺎ‪:‬‬

‫ﻴﻨﺹ ﺍﻟﻔﺭﺽ ﺍﻟﺜﺎﻟﺙ ﻋﻠﻰ ﺃﻨﻪ ‪ " :‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﺒﻨﺎﺀ‬
‫ﺍﻟﺸﻬﺩﺍﺀ ﻭﺃﻗﺭﺍﻨﻬﻡ ﺃﺒﻨﺎﺀ ﺍﻟﻤﺘﻭﻓﻴﻥ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ " ‪.‬‬

‫ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﺨﺘﺒﺎﺭ ) ﺕ ( ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺒﻐﺭﺽ ﻓﺤﺹ ﺃﺜﺭ ﺍﻟﻔﺌﺔ ﺍﻟﺘـﻲ‬
‫ﻴﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ) ﺃﺒﻨﺎﺀ ﻟﺸﻬﺩﺍﺀ – ﺃﺒﻨﺎﺀ ﻟﻤﺘﻭﻓﻴﻥ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ ( ﻋﻠﻰ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺘﻬﻡ ﻓـﻲ‬
‫ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬

‫‪ ‬‬
‫‪133‬‬
 ‫‪‬‬

‫ﻭﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 21‬ﻴﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻜل ﻤﻥ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﻭﺍﻻﻨﺤﺭﺍﻑ ﺍﻟﻤﻌﻴـﺎﺭﻱ‬

‫ﻟﻬﻤﺎ‪ ،‬ﺇﻀﺎﻓﺔ ﻟﻘﻴﻤﺔ ﺍﺨﺘﺒﺎﺭ ) ﺕ ( ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ‪ ،‬ﻭﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ﻓﻲ ﻜل ﺤﺎﻟﺔ ﺴﻭﺍﺀ ﻋﻠﻰ‬
‫ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﺃﻭ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪.‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 21‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﻭﻗﻴﻤﺔ ﺍﺨﺘﺒﺎﺭ ) ﺕ ( ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ‬
‫ﻜل ﻤﻥ ﻓﺌﺘﻲ ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ ﻭﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﺩﻯ ﺍﻷﻴﺘﺎﻡ‬

‫ﻤﺴﺘﻭﻯ‬ ‫ﻗﻴﻤﺔ‬ ‫ﺍﻻﻨﺤﺭﺍﻑ‬ ‫ﺍﻟﻤﺘﻭﺴﻁ‬ ‫ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ‬

‫ﺍﻟﻌﺩﺩ‬ ‫ﺍﻟﻔﺌﺔ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﺍﻟﺩﻻﻟﺔ‬ ‫ﺍﺨﺘﺒﺎﺭ)ﺕ(‬ ‫ﺍﻟﻤﻌﻴﺎﺭﻱ‬ ‫ﺍﻟﺤﺴﺎﺒﻲ‬ ‫ﺍﻟﻨﻔﺴﻲ‬
‫‪5.169‬‬ ‫‪46.652‬‬ ‫‪132‬‬ ‫ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ‬
‫‪///‬‬ ‫‪0.554‬‬ ‫ﺍﻟﺠﺴﻤﻲ‬ ‫‪1‬‬
‫‪6.291‬‬ ‫‪46.027‬‬ ‫‪37‬‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‬
‫‪6.797‬‬ ‫‪58.606‬‬ ‫‪132‬‬ ‫ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ‬
‫‪///‬‬ ‫‪1.118‬‬ ‫ﺍﻟﻨﻔﺴﻲ‬ ‫‪2‬‬
‫‪5.654‬‬ ‫‪59.838‬‬ ‫‪37‬‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‬
‫‪3.276‬‬ ‫‪48.061‬‬ ‫‪132‬‬ ‫ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ‬
‫‪///‬‬ ‫‪1.071‬‬ ‫ﺍﻷﺴﺭﻱ‬ ‫‪3‬‬
‫‪2.940‬‬ ‫‪47.456‬‬ ‫‪37‬‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‬
‫‪4.333‬‬ ‫‪45.182‬‬ ‫‪132‬‬ ‫ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ‬
‫*‬ ‫‪2.347‬‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫‪4‬‬
‫‪2.764‬‬ ‫‪46.568‬‬ ‫‪37‬‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‬
‫‪3.728‬‬ ‫‪37.288‬‬ ‫‪132‬‬ ‫ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ‬
‫‪///‬‬ ‫‪0.932‬‬ ‫ﺍﻻﻨﺴﺠﺎﻤﻲ‬ ‫‪5‬‬
‫‪3.414‬‬ ‫‪37.892‬‬ ‫‪37‬‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‬
‫‪18.657‬‬ ‫‪235.78‬‬ ‫‪132‬‬ ‫ﺍﻟﻭﻓﺎﺓ ﺍﻟﻁﺒﻴﻌﻴﺔ‬ ‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺘﻭﺍﻓﻕ‬
‫‪///‬‬ ‫‪0.610‬‬ ‫‪8‬‬
‫‪17.269‬‬ ‫‪237.78‬‬ ‫‪37‬‬ ‫ﺍﻟﺸﻬﺎﺩﺓ‬ ‫ﺍﻟﻨﻔﺴﻲ‬
‫‪4‬‬
‫ﻏﻴﺭ ﺩﺍﻟﺔ‬ ‫‪///‬‬ ‫* ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ∝ ≥ ‪0.05‬‬

‫ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 21‬ﻴﺘﺒﻴﻥ ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤـﺼﺎﺌﻴﺎﹰ ﺒـﻴﻥ ﻤﺠﻤـﻭﻋﺘﻲ ﺃﺒﻨـﺎﺀ‬
‫ﺍﻟﻤﺘﻭﻓﻴﻥ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ‪ ،‬ﻭﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ‪ ،‬ﻭﺫﻟﻙ ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓـﻕ‬
‫ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﺤﻴﺙ ﻭﺠﺩﺕ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﻤﺘﻭﻓﻴﻥ ﻭﻓـﺎﺓ‬
‫ﻁﺒﻴﻌﻴﺔ‪ ،‬ﻭﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻟﺼﺎﻟﺢ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ‪.‬‬

‫ﻴﺘﺒﻴﻥ ﻟﻨﺎ ﻤﻤﺎ ﺘﻘﺩﻡ ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﻤﺠﻤﻭﻋﺘﻲ ﺃﺒﻨـﺎﺀ ﺍﻟﻤﺘـﻭﻓﻴﻥ ﻭﻓـﺎﺓ‬
‫ﻁﺒﻴﻌﻴﺔ ﻭﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻋﻠﻰ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻷﺒﻌـﺎﺩ ﺍﻟﻔﺭﻋﻴـﺔ‬
‫ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺤﻴﺙ ﻭﺠﺩﺕ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻟﺼﺎﻟﺢ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ‪.‬‬

‫‪ ‬‬
‫‪134‬‬
 ‫‪‬‬

‫ﻭﺘﺘﻔﻕ ﻫﺫﻩ ﺍﻟﻨﺘﻴﺠﺔ ﻤﻊ ﻨﺘﻴﺠﺔ ﺩﺭﺍﺴﺔ )ﺍﻟﺼﻐﻴﺭ ‪ (1998 ،‬ﺍﻟﺘﻲ ﺃﺸﺎﺭﺕ ﺇﻟﻰ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ‬
‫ﺫﺍﺕ ﺩﻻﻟﺔ ﻓﻲ ﺩﺭﺠﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻭﺃﺒﻨﺎﺀ ﻏﻴﺭ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻌـﺎﻡ ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﺃﻜﺩﺕ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﻓﻲ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻟﺼﺎﻟﺢ ﺃﺒﻨﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ‪ ،‬ﻭﻴﻌﻠـل‬
‫ﺍﻟﺒﺎﺤﺙ ﺫﻟﻙ ﺇﻟﻰ ﺃﻥ ﺃﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﺍﻟﻔﻠﺴﻁﻴﻨﻴﻴﻥ ﻴﻠﻘﻭﻥ ﺍﻫﺘﻤﺎﻤﺎﹰ ﺍﺠﺘﻤﺎﻋﻴﺎﹰ ﺃﻜﺜﺭ ﻭﻟﻬﻡ ﻤﻜﺎﻨﺔ ﻋﺎﻟﻴـﺔ ﺒـﻴﻥ‬
‫ﺃﻓﺭﺍﺩ ﺍﻟﻤﺠﺘﻤﻊ ﺫﻟﻙ ﺃﻥ ﺁﺒﺎﺀﻫﻡ ﺸﻬﺩﺍﺀ ﺍﻟﻭﻁﻥ ﻭﺍﻟﻘﻀﻴﺔ‪ ،‬ﻭﻨﻅﺭﺓ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻡ ﺘﻜﻭﻥ ﺫﺍ ﺍﻫﺘﻤﺎﻡ ﺒﺎﻟﻎ ‪ ،‬ﻤﻤﺎ‬
‫ﺠﻌﻠﻬﻡ ﺃﻜﺜﺭ ﺘﻭﺍﻓﻘﺎﹰ ﻓﻲ ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ ‪.‬‬

‫ﻭﻴﻔﺴﺭ ﺍﻟﺒﺎﺤﺙ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻓﻲ ﺒﺎﻗﻲ ﺍﻷﺒﻌﺎﺩ ﺇﻟﻰ ﺍﻟﻅﺭﻭﻑ ﺍﻟﻌﺎﻤﺔ‪،‬‬
‫ﺍﻟﺘﻲ ﺘﺼﻴﺏ ﺍﻟﺠﻤﻴﻊ ﻓﻲ ﻓﻠﺴﻁﻴﻥ ﻫﺫﺍ ﻤﻥ ﻨﺎﺤﻴﺔ‪ ،‬ﻭﻤﻥ ﻨﺎﺤﻴﺔ ﺃﺨﺭﻯ ﻓﺈﻥ ﺍﻟﻨﺎﺱ ﺒﺼﻔﺔ ﻋﺎﻤﺔ‪ ،‬ﺘﻨﻅﺭ ﺇﻟﻰ‬
‫ﺍﻟﻴﺘﻴﻡ ﺒﺼﻔﺔ ﻋﺎﻤﺔ ﺴﻭﺍﺀ ﻜﺎﻥ ﺍﺒﻥ ﺸﻬﻴﺩ ﺃﻭ ﻏﻴﺭ ﺫﻟﻙ ﻨﻅﺭﺓ ﻋﺎﻁﻔﻴﺔ ﻭﺇﻨﺴﺎﻨﻴﺔ ‪ ،‬ﺫﻟﻙ ﺃﻥ ﺍﷲ ﻋﺯ ﻭﺠـل‬
‫ﻭﺼﻰ ﺒﺎﻟﻤﻌﺎﻤﻠﺔ ﺍﻟﺤﺴﻨﺔ ﻟﻠﻴﺘﻴﻡ ﺃﻴﺎ ﻜﺎﻥ ﻭﺍﻟﺩﻩ ‪ ،‬ﻭﻭﺼﻰ ﺒﺎﻟﻤﺴﺢ ﻋﻠﻰ ﺭﺃﺴـﻪ ﻭﺇﻋﻁﺎﺌـﻪ ﻟﻤـﺴﺔ ﻤـﻥ‬
‫ﺍﻟﻌﺎﻁﻔﺔ ﻭﺍﻟﺤﻨﺎﻥ ﺘﻌﻭﻴﻀﺎﹰ ﻟﻬﻡ ﻟﻤﺎ ﻓﻘﺩﻭﻩ ‪ .‬ﻭﻫﺫﻩ ﺍﻟﻌﺎﻁﻔﺔ ﺘﻌﻁﻰ ﻟﺠﻤﻴﻊ ﺍﻷﻴﺘﺎﻡ ﺩﻭﻥ ﺘﻤﻴﻴـﺯ‪ ،‬ﻭﺠﻤﻴـﻊ‬
‫ﺍﻟﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺌﻴﺔ ﻟﺩﻴﻬﺎ ﺒﺎﺤﺜﻭﻥ ﺍﺠﺘﻤﺎﻋﻴﻭﻥ ﺃﻭ ﺃﺨﺼﺎﺌﻴﻭﻥ ﻨﻔﺴﻴﻭﻥ ﻴﺘﺎﺒﻌﻭﻥ ﻫﺅﻻﺀ ﺍﻷﻁﻔـﺎل ﻤـﻥ‬
‫ﺍﻟﻨﻭﺍﺤﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪.‬‬
‫ﻜﻤﺎ ﻴﻔﺴﺭ ﺍﻟﺒﺎﺤﺙ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺇﻟـﻰ‬
‫ﺃﻥ ﺍﺒﻥ ﺍﻟﻤﺘﻭﻓﻰ ﻭﻓﺎﺓ ﻁﺒﻴﻌﻴﺔ‪ ،‬ﻴﻌﺘﺒﺭ ﻤﺤﺭﻭﻤﺎﹰ‪ .‬ﻜﻤﺎ ﺃﻥ ﺍﺒﻥ ﺍﻟﺸﻬﻴﺩ ﺃﻴـﻀﺎﹰ ﻴﻌﺘﺒـﺭ ﻤﺤﺭﻭﻤـﺎﹰ ﺃﻴـﻀﺎﹰ‪،‬‬
‫ﻓﺎﻟﺤﺭﻤﺎﻥ ﻭﺍﺤﺩ ﻓﻴﻜﻭﻥ ﺍﻟﺘﻔﺎﺭﺏ ﻋﻨﺩ ﺍﻟﻤﺠﻤﻭﻋﺘﻴﻥ ﻓﻲ ﻨﻭﺍﺤﻲ ﺍﻟﺘﻭﺍﻓﻕ ﻭﻤﺘﻐﻴﺭﺍﺘﻪ ‪.‬‬
‫ﻭﺘﺨﺘﻠﻑ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﻤﻊ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ ﻜل ﻤﻥ ) ﺍﻟـﺴﻭﺩﺍﻨﻲ ‪ ، (1990 ،‬ﻭﺩﺭﺍﺴـﺔ‬
‫)ﻤﺨﻴﻤﺭ‪ ،(1996 ،‬ﺍﻟﻠﺘﻴﻥ ﺃﺸﺎﺭﺘﺎ ﺇﻟﻰ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺒـﻴﻥ ﺃﺒﻨـﺎﺀ ﺍﻟـﺸﻬﺩﺍﺀ ﻭﺍﻷﻁﻔـﺎل‬
‫ﺍﻟﻌﺎﺩﻴﻴﻥ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﻭﺍﻓﻕ ‪ ،‬ﻷﻥ ﺍﻟﻴﺘﻴﻡ ﻜﻤﺎ ﺴﺒﻕ ﻤﺤﺭﻭﻡ ﻤﻥ ﺃﺒﻴﻪ ﺍﻟـﺫﻱ ﻴﻤﻨﺤـﻪ ﺍﻟﻌﺎﻁﻔـﺔ‬
‫ﻭﺍﻟﺤﻨﺎﻥ ﺴﻭﺍﺀ ﻜﺎﻥ ﺍﻷﺏ ﺸﻬﻴﺩﺍﹰ ﺃﻡ ﻏﻴﺭ ﺫﻟﻙ ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﺈﻨﻪ ﻴﺘﺄﺜﺭ ﺒﻭﻓﺎﺓ ﺃﺒﻴـﻪ ﻤﻬﻤـﺎ ﻜﺎﻨـﺕ ﺍﻟﺭﻋﺎﻴـﺔ‬
‫ﺍﻟﻤﻘﺩﻤﺔ ﻟﻪ ‪ ،‬ﻭﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺴﺎﺱ ﻓﺈﻥ ﺍﻟﺒﺎﺤﺙ ﻴﺭﻯ ﺃﻥ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴـﺔ ﺠـﺎﺀﺕ ﻁﺒﻴﻌﻴـﺔ‪ ،‬ﻷﻥ ﺍﻟﻴﺘـﻴﻡ‬
‫ﻤﺤﺭﻭﻡ ﻤﻬﻤﺎ ﺯﻴﻨﺎ ﻁﺒﻴﻌﺔ ﻤﻭﺕ ﺃﺒﻴﻪ ‪ ،‬ﺍﺒﻥ ﺸﻬﻴﺩ ﺃﻡ ﺍﺒﻥ ﻏﻴﺭﻩ‪ ،‬ﻓﻬﻭ ﻴﻌﺎﻨﻲ ﻤﻥ ﻭﻓﺎﺓ ﺃﺒﻴﻪ ﻷﻨﻪ ﻤﺤـﺭﻭﻡ‬
‫ﻤﻥ ﺭﺅﻴﺘﻪ ﻭﻤﺤﺭﻭﻡ ﻤﻥ ﻋﻁﻔﻪ ﻭﺤﻨﺎﻨﻪ ‪ ،‬ﺇﻻ ﺃﻨﻪ ﻗﺩ ﺘﻜﻭﻥ ﺍﻟﻤﺅﺜﺭﺍﺕ ﺍﻟﺨﺎﺭﺠﻴﺔ ‪ -‬ﻷﻨﻪ ﺍﺒـﻥ ﺸـﻬﻴﺩ ‪-‬‬
‫ﺘﺨﻔﻑ ﺒﻌﺽ ﺍﻟﺸﻲﺀ ﻤﻥ ﻭﻁﺄﺓ ﻫﺫﺍ ﺍﻟﺤﺭﻤﺎﻥ ‪.‬‬

‫ﻨﺘﺎﺌﺞ ﺍﻟﻔﺭﺽ ﺍﻟﺭﺍﺒﻊ ﻭﺘﻔﺴﻴﺭﻫﺎ ‪:‬‬

‫‪ .4‬ﻴﻨﺹ ﺍﻟﻔﺭﺽ ﺍﻟﺭﺍﺒﻊ ﻋﻠﻰ ﺃﻨﻪ ‪ " :‬ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﻤﺘﻭﺴـﻁﺎﺕ ﺩﺭﺠـﺎﺕ‬
‫ﺃﻁﻔﺎل ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺘﻌﺯﻯ ﻟﻤﺘﻐﻴﺭ ﺍﻟﺠﻨﺱ ) ﺫﻜﺭ – ﺃﻨﺜﻰ ( ﻓﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻟﻨﻔﺴـﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ "‬

‫ﻟﻠﺘﻌﺭﻑ ﺇﻟﻰ ﺍﻟﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﺘﻌﺯﻯ ﺇﻟﻰ ﺍﻟﺠﻨﺱ)ﺫﻜﺭ‪-‬ﺃﻨﺜﻰ( ﻓﻲ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻗﺎﻡ ﺍﻟﺒﺎﺤﺙ ﺒﺎﺴﺘﺨﺩﺍﻡ ﺍﺨﺘﺒﺎﺭ ) ﺕ ( ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺒﻐـﺭﺽ‬
‫‪ ‬‬
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 ‫‪‬‬

‫ﻓﺤﺹ ﺃﺜﺭ ﺍﻟﺠﻨﺱ )ﺫﻜﺭ – ﺃﻨﺜﻰ ( ﻋﻠﻰ ﻤﺘﻭﺴﻁﺎﺕ ﺩﺭﺠﺎﺕ ﺃﻁﻔﺎل ﻋﻴﻨﺔ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 22‬ﻴﺒـﻴﻥ ﻤﺘﻭﺴـﻁﺎﺕ ﺩﺭﺠـﺎﺕ ﻜـل ﻤـﻥ ﺍﻟﻤﺠﻤـﻭﻋﺘﻴﻥ‬
‫ﻭﺍﻻﻨﺤﺭﺍﻑ ﺍﻟﻤﻌﻴﺎﺭﻱ ﻟﻬﻤﺎ‪ ،‬ﺇﻀﺎﻓﺔ ﻟﻘﻴﻤﺔ ﺍﺨﺘﺒﺎﺭ ) ﺕ ( ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ‪ ،‬ﻭﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟـﺔ‬
‫ﻓﻲ ﻜل ﺤﺎﻟﺔ ﺴﻭﺍﺀ ﻋﻠﻰ ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﺃﻭ ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪:‬‬

‫ﺠﺩﻭل ﺭﻗﻡ ) ‪( 22‬‬

‫ﻴﺒﻴﻥ ﺍﻟﻤﺘﻭﺴﻁﺎﺕ ﺍﻟﺤﺴﺎﺒﻴﺔ ﻭﺍﻻﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﻤﻌﻴﺎﺭﻴﺔ ﻭﻗﻴﻤﺔ ﺍﺨﺘﺒﺎﺭ ) ﺕ ( ﻟﻠﻔﺭﻭﻕ ﺒﻴﻥ ﻤﺘﻭﺴﻁﺎﺕ‬
‫ﺩﺭﺠﺎﺕ ﻜل ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻋﻠﻰ ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﺩﻯ ﺍﻷﻴﺘﺎﻡ‬

‫ﻤﺴﺘﻭﻯ‬ ‫ﻗﻴﻤﺔ‬ ‫ﺍﻻﻨﺤﺭﺍﻑ‬ ‫ﺍﻟﻤﺘﻭﺴﻁ‬ ‫ﺃﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ‬

‫ﺍﻟﻌﺩﺩ‬ ‫ﺍﻟﺠﻨﺱ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﺍﻟﺩﻻﻟﺔ‬ ‫ﺍﺨﺘﺒﺎﺭ)ﺕ(‬ ‫ﺍﻟﻤﻌﻴﺎﺭﻱ‬ ‫ﺍﻟﺤﺴﺎﺒﻲ‬ ‫ﺍﻟﻨﻔﺴﻲ‬

‫‪5.464‬‬ ‫‪46.054‬‬ ‫‪93‬‬ ‫ﺫﻜﺭ‬

‫‪///‬‬ ‫‪1.228‬‬ ‫ﺍﻟﺠﺴﻤﻲ‬ ‫‪1‬‬
‫‪5.349‬‬ ‫‪47.079‬‬ ‫‪76‬‬ ‫ﺃﻨﺜﻰ‬
‫‪5.388‬‬ ‫‪60.237‬‬ ‫‪93‬‬ ‫ﺫﻜﺭ‬
‫**‬ ‫‪2.956‬‬ ‫ﺍﻟﻨﻔﺴﻲ‬ ‫‪2‬‬
‫‪7.477‬‬ ‫‪57.211‬‬ ‫‪76‬‬ ‫ﺃﻨﺜﻰ‬
‫‪2.928‬‬ ‫‪48.108‬‬ ‫‪93‬‬ ‫ﺫﻜﺭ‬
‫‪///‬‬ ‫‪0.785‬‬ ‫ﺍﻷﺴﺭﻱ‬ ‫‪3‬‬
‫‪3.524‬‬ ‫‪47.711‬‬ ‫‪76‬‬ ‫ﺃﻨﺜﻰ‬
‫‪3.812‬‬ ‫‪45.667‬‬ ‫‪93‬‬ ‫ﺫﻜﺭ‬
‫‪///‬‬ ‫‪0.530‬‬ ‫ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫‪4‬‬
‫‪4.392‬‬ ‫‪45.263‬‬ ‫‪76‬‬ ‫ﺃﻨﺜﻰ‬
‫‪3.452‬‬ ‫‪37.677‬‬ ‫‪93‬‬ ‫ﺫﻜﺭ‬
‫‪///‬‬ ‫‪0.999‬‬ ‫ﺍﻻﻨﺴﺠﺎﻤﻲ‬ ‫‪5‬‬
‫‪3.901‬‬ ‫‪37.105‬‬ ‫‪76‬‬ ‫ﺃﻨﺜﻰ‬
‫‪16.611‬‬ ‫‪237.74‬‬ ‫‪93‬‬ ‫ﺫﻜﺭ‬
‫‪///‬‬ ‫‪1.169‬‬ ‫‪2‬‬ ‫ﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻟﻠﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‬
‫‪20.195‬‬ ‫‪234.36‬‬ ‫‪76‬‬ ‫ﺃﻨﺜﻰ‬
‫‪8‬‬

‫ﻏﻴﺭ ﺩﺍﻟﺔ‬ ‫‪///‬‬ ‫** ﻤﺴﺘﻭﻯ ﺍﻟﺩﻻﻟﺔ ∝ ≥ ‪0.01‬‬

‫ﻤﻥ ﺍﻟﺠﺩﻭل ﺭﻗﻡ ) ‪ ( 22‬ﻴﺘﺒﻴﻥ ﺃﻨﻪ ﻻ ﺘﻭﺠﺩ ﻓﺭﻭﻕ ﺩﺍﻟﺔ ﺇﺤﺼﺎﺌﻴﺎﹰ ﺒﻴﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨـﺎﺙ ﻋﻠـﻰ‬
‫ﺍﻷﺒﻌﺎﺩ ﺍﻟﻔﺭﻋﻴﺔ ﻭﺍﻟﺩﺭﺠﺔ ﺍﻟﻜﻠﻴﺔ ﻻﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺒﺎﺴﺘﺜﻨﺎﺀ ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﺤﻴﺙ ﻭﺠﺩﺕ ﻓـﺭﻭﻕ‬
‫ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﻟﺼﺎﻟﺢ ﺍﻟﺫﻜﻭﺭ‪.‬‬

‫ﻭﺘﺘﻔﻕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ‪ ،‬ﻤﻊ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ ﻜل ﻤﻥ‪ ) :‬ﺍﻟﺴﻭﺩﺍﻨﻲ‪ ،(1990 ،‬ﺍﻟﺘﻲ ﺃﺸﺎﺭﺕ ﺇﻟﻰ ﻋﺩﻡ‬
‫ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﻜل ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭ) ﺍﻟـﺼﻐﻴﺭ ‪،(1998 ،‬‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺍﻟﺘﻲ ﺘﻭﺼﻠﺕ ﺇﻟﻰ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﻓﻲ ﺩﺭﺠﺎﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﻴﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨﺎﺙ‪،‬ﻭ) ﻤﺤﻤﺩ ‪،‬‬
‫‪ ،(1998‬ﺍﻟﺘﻲ ﺃﺸﺎﺭﺕ ﺇﻟﻰ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺘﻼﻤﻴﺫ ﻭﺍﻟﺘﻠﻤﻴﺫﺍﺕ ﻓﻲ ﻤﺘﻐﻴـﺭ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ‪ ،‬ﻭ) ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ‪ ،(1986 ،‬ﺍﻟﺘﻲ ﺃﺸﺎﺭﺕ ﺇﻟﻰ ﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ‬
‫ﺩﻻﻟﺔ ﺇﺤﺼﺎﺌﻴﺔ ﺒﻴﻥ ﺍﻟﺠﻨﺴﻴﻥ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻓﻲ ﻭﺠﻬﺔ ﺍﻟﺘﺤﻜﻡ ﺍﻟﺩﺍﺨﻠﻲ ‪ -‬ﺍﻟﺨﺎﺭﺠﻲ ‪ .‬ﻭﻋﺩﻡ ﻭﺠﻭﺩ ﻓﺭﻭﻕ‬
‫ﺒﻴﻥ ﺍﻟﺠﻨﺴﻴﻥ ﻓﻲ ﺩﺭﺠﺎﺕ ﺘﻘﺒل ﺍﻵﺨﺭﻴﻥ ‪.‬‬

‫ﻓﻲ ﺤﻴﻥ ﺍﺨﺘﻠﻔﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴـﺔ ﻤـﻊ ﻨﺘـﺎﺌﺞ ﺩﺭﺍﺴـﺔ ) ﻤﺨﻴﻤـﺭ ‪ (1996 ،‬ﺍﻟﺘـﻲ‬
‫ﺘﻭﺼﻠﺕ ﺇﻟﻰ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺒﻴﻥ ﺍﻟﻁﻼﺏ ﻭﺍﻟﻁﺎﻟﺒﺎﺕ ﻓﻲ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻟﺼﺎﻟﺢ ﺍﻟﻁﻼﺏ‪.‬‬

‫ﻜﻤﺎ ﻻ ﺘﺘﻔﻕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﻟﻴﺔ ﻤﻊ ﻨﺘـﺎﺌﺞ ﺩﺭﺍﺴـﺔ ) ﺍﺼـﻠﻴﺢ ‪ ،(2000 ،‬ﺍﻟﺘـﻲ ﺩﻟـﺕ‬

‫ﻋﻠﻰ ﻭﺠﻭﺩ ﻓﺭﻭﻕ ﺫﺍﺕ ﺩﻻﻟـﺔ ﺇﺤـﺼﺎﺌﻴﺔ ﻓـﻲ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ ﻟـﺼﺎﻟﺢ ﺍﻹﻨـﺎﺙ‪ .‬ﻜـﺫﻟﻙ‬

‫ﺍﺨﺘﻠﻔﺕ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻤﻊ ﻨﺘﺎﺌﺞ ﺩﺭﺍﺴﺔ ﻋﺒـﺎﺱ ﻭﺘـﻭﻕ ) ‪ ،(1982‬ﺍﻟﺘـﻲ ﺘﻭﺼـﻠﺕ ﺇﻟـﻰ ﻭﺠـﻭﺩ‬
‫ﻓﺭﻭﻕ ﻓﻲ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻋﻨﺩ ﺍﻷﻴﺘﺎﻡ ﻟﺼﺎﻟﺢ ﺍﻹﻨـﺎﺙ ‪ ،‬ﻭﻗـﺩ ﻋـﺯﻯ ﺍﻟﺒﺎﺤـﺙ ﺘﻠـﻙ ﺍﻟﻨﺘﻴﺠـﺔ ﺇﻟـﻰ‬
‫ﻅﺭﻭﻑ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻨﺩ ﺍﻹﻨﺎﺙ ﺍﻟﺘﻲ ﺘﺨﺘﻠﻑ ﺃﻫـﺩﺍﻓﻬﺎ ﻋﻨـﺩ ﺍﻟـﺫﻜﻭﺭ ﺤﻴـﺙ ﺃﻥ ﺍﻟﻤﺠﺘﻤـﻊ‬
‫ﺃﻜﺜﺭ ﺘﻌﺎﻁﻔﺎﹰ ﻤﻊ ﺍﻹﻨﺎﺙ ﻋﻨﻪ ﻤﻊ ﺍﻟﺫﻜﻭﺭ‪.‬‬

‫ﻭﻴﺭﻯ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺤﺎﻟﻲ ﺃﻥ ﺍﻟﺫﻜﻭﺭ ﻭﺍﻹﻨـﺎﺙ ﻤﺘﻘـﺎﺭﺒﻭﻥ ﻓـﻲ ﺩﺭﺠـﺔ ﺍﻟﺘﻔﻜﻴـﺭ ﺒﺎﻟﺤﺭﻤـﺎﻥ‪،‬‬

‫ﻭﻋﻠﻴﻪ ﻓﻠﻥ ﺘﺨﺘﻠﻑ ﺩﺭﺠﺔ ﺍﻟﺤﺭﻤﺎﻥ ﺒﻴﻥ ﺫﻜﺭ ﻭﺃﻨﺜـﻰ‪ .‬ﻭﻫـﺫﻩ ﻨﺘﻴﺠـﺔ ﻤﻨﻁﻘﻴـﺔ‪ ،‬ﺫﻟـﻙ ﺃﻥ ﺍﻟـﺫﻜﻭﺭ‬
‫ﺃﻜﺜﺭ ﺍﺨﺘﻼﻁﺎﹰ ﺒﻐﻴﺭﻫﻡ ﻤﻥ ﺍﻹﻨﺎﺙ‪ ،‬ﻜﻤﺎ ﺃﻨﻬﻡ ﻴﻤﺎﺭﺴـﻭﻥ ﺃﻨـﺸﻁﺔ ﺃﻜﺜـﺭ‪ ،‬ﺴـﻭﺍﺀ ﻓـﻲ ﺍﻟﻤﺩﺭﺴـﺔ ﺃﻭ‬
‫ﺍﻟﺒﻴﺕ ﺃﻭ ﺍﻟﺸﺎﺭﻉ‪ ،‬ﻤﻤﺎ ﻴﺠﻌﻠﻬﻡ ﻴﺘﻨﺎﺴﻭﻥ ﻅﺭﻭﻑ ﺍﻟﺤﺭﻤـﺎﻥ ﺍﻟﺘـﻲ ﻴﻌﻴـﺸﻭﻨﻬﺎ‪ ،‬ﻭﺒﺎﻟﺘـﺎﻟﻲ ﻴﻌﻴـﺸﻭﻥ‬

‫ﻭﺍﻗﻌﻬﻡ ﺍﻟﻁﻔﻭﻟﻲ ﺍﻟﻤﻤﻠﻭﺀ ﺒﺎﻟﺤﻴﻭﻴﺔ ﻭﺍﻟﻨﺸﺎﻁ ﻭﺍﻷﻟﻌﺎﺏ‪ ،‬ﺃﻤﺎ ﺍﻹﻨـﺎﺙ ﻓـﺈﻥ ﻅـﺭﻭﻓﻬﻥ ﺘﺨﺘﻠـﻑ ﻋـﻥ‬
‫ﺍﻟﺫﻜﻭﺭ ‪ ،‬ﻓﻭﺍﻗﻌﻬﻥ ﺍﻟﺫﻱ ﻴﺤﺘﻡ ﻋﻠﻴﻬﻥ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺍﻟﺒﻴﺕ ﺃﻜﺜـﺭ ﻤـﻥ ﺍﻟـﺫﻜﻭﺭ ﻭﺒﺎﻟﺘـﺎﻟﻲ ﻓـﺈﻥ ﻓـﺭﺹ‬

‫ﺍﻷﻟﻌﺎﺏ ﻭﺍﻷﻨﺸﻁﺔ ﺃﻗل ‪ ،‬ﻭﻋﺎﻁﻔﺘﻬﻥ ﺃﻜﺜﺭ ﻤﻤـﺎ ﻴﺠﻌﻠﻬـﻥ ﺃﻜﺜـﺭ ﺘﻔﻜﻴـﺭﺍﹰ ﺒﻭﺍﻗـﻊ ﺍﻟﺤﺭﻤـﺎﻥ ﺍﻟـﺫﻱ‬
‫ﻴﻌﻴﺸﻭﻨﻪ ﻭﺒﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﺘﻭﺍﻓﻘﻬﻥ ﺍﻟﻨﻔﺴﻲ ﺃﻗل ﻤﻥ ﺍﻟﺫﻜﻭﺭ ‪.‬‬

‫ﻭﻗﺩ ﺤﺙ ﺍﻹﺴﻼﻡ ﻋﻠﻰ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻹﻨﺎﺙ ﺃﻜﺜـﺭ ﻤـﻥ ﺍﻟـﺫﻜﻭﺭ؛ ﻷﻥ ﻋـﺎﻁﻔﺘﻬﻥ ﻭﻨﻔـﺴﻴﺘﻬﻥ‬

‫ﺘﺨﺘﻠﻑ ﻋﻥ ﺍﻟﺫﻜﻭﺭ ‪ ،‬ﻓﺄﻗل ﺸﻲﺀ ﻤﻥ ﺍﻟﻤﻤﻜﻥ ﺃﻥ ﻴﻤـﺱ ﺸـﻌﻭﺭﻫﻥ ﻓﻘـﺩ ﻭﺼـﻰ ﺍﻟﺭﺴـﻭل ﻋﻠﻴـﻪ‬

‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺒﺎﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﺒﻨﺎﺕ ﺤﻴﺙ ﻗﺎل ‪ " :‬ﻤﻥ ﻋـﺎل ﺠـﺎﺭﻴﺘﻴﻥ ) ﺃﻱ ﺒﻨﺘـﻴﻥ ( ﺤﺘـﻰ ﺘﺒﻠﻐـﺎ‬
‫‪ ،‬ﺠﺎﺀ ﺃﻨﺎ ﻭﻫﻭ ﻜﻬﺎﺘﻴﻥ " ﻭﺃﺸـﺎﺭ ﺒﺄﺼـﺒﻌﻴﻪ ﺍﻟـﺴﺒﺎﺒﺔ ﻭﺍﻟﻭﺴـﻁﻰ ‪ ،‬ﻭﻗـﺎل ﺃﻴـﻀﺎﹰ ‪ " :‬ﺍﺴﺘﻭﺼـﻭﺍ‬

‫‪ ‬‬
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 ‫‪‬‬

‫ﺒﺎﻟﻨﺴﺎﺀ ﺨﻴﺭﺍﹰ " ‪ ،‬ﻓﻬﺫﻩ ﺍﻟﻭﺼﺎﻴﺎ ﺍﻟﻨﺒﻭﻴﺔ ﻭﻏﻴﺭﻫﺎ ﺘﺅﻜـﺩ ﺃﻥ ﻋﺎﻁﻔـﺔ ﺍﻹﻨـﺎﺙ ﻭﻨﻔـﺴﻴﺎﺘﻬﻥ ﻤﺭﻫﻔـﺔ‬

‫ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﺭﺠﺎل ﺃﻭ ﺍﻟﺫﻜﻭﺭ ﻓﻜﻴﻑ ﺴﺘﻜﻭﻥ ﻨﻔـﺴﻴﺎﺘﻬﻥ ﻋﻨـﺩ ﺍﻟﺤﺭﻤـﺎﻥ؟ ﺒﺎﻟﺘﺄﻜﻴـﺩ ﻨﻔـﺴﻴﺔ ﻀـﻌﻴﻔﺔ‬

‫ﻤﺴﺘﺴﻠﻤﺔ ‪ ،‬ﺃﻤﺎ ﻨﻔﺴﻴﺔ ﺍﻟـﺫﻜﻭﺭ ﻓﺘﻜـﻭﻥ ﺃﻗـﻭﻯ ﻭﺃﻗـل ﺘـﺄﺜﻴﺭﺍﹰ ﻤـﻥ ﺍﻹﻨـﺎﺙ ﺒـﺴﺒﺏ ﺍﻻﺨـﺘﻼﻁ‬
‫ﻭﺍﻻﻨﻁﻼﻕ ﻭﺍﻟﻠﻌﺏ ﻭﺘﻨﺎﺴﻲ ﻤﻭﻗﻑ ﺍﻟﺤﺭﻤﺎﻥ‪.‬‬

‫ﻭﺒﺼﻔﺔ ﻋﺎﻤﺔ ﻓﺈﻥ ﺍﻷﻴﺘﺎﻡ ﻴﻌﺘﺒﺭﻭﻥ ﺸـﺭﻴﺤﺔ ﻤﻬﻤـﺔ ﻓـﻲ ﺍﻟﻤﺠﺘﻤـﻊ‪ ،‬ﻓﻌﻠـﻰ ﺍﻟﻤﺠﺘﻤـﻊ ﺃﻥ‬

‫ﻴﺭﺍﻋﻴﻬﻡ ‪ ،‬ﻭﻴﺘﻔﻘﺩ ﺃﺤﻭﺍﻟﻬﻡ‪ ،‬ﻭﻻ ﻴﺘﺭﻙ ﻫﺫﺍ ﺍﻷﻤـﺭ ﻟﻠﻤﺅﺴـﺴﺎﺕ ﻓﻘـﻁ ﺃﻭ ﻷﻫـل ﺍﻟﻴﺘـﻴﻡ ﻭﺃﻗﺭﺒﺎﺌـﻪ ‪،‬‬

‫ﺒل ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ ﻜﻜل) ﺃﻓﺭﺍﺩﺍﹰ ﻭﺠﻤﺎﻋﺎﺕ( ﺃﻥ ﻴﻬﺘﻤـﻭﺍ ﺒﻬـﻡ ﻭﻴﺘﺤﺴـﺴﻭﺍ ﺃﺤـﻭﺍﻟﻬﻡ‪ ،‬ﻭﻻ ﻴﺘﺭﻜـﻭﻫﻡ‬

‫ﻋﺭﻀﺔ ﻟﻠﻀﻴﺎﻉ ﻭﺍﻟﺘﺸﺭﻴﺩ‪ .‬ﻭﻫﺫﺍ ﺍﻷﻤﺭ ﻻ ﻴﻘﺘـﺼﺭ ﻋﻠـﻰ ﺍﻟﻨـﻭﺍﺤﻲ ﺍﻟﻤﺎﺩﻴـﺔ ‪ ،‬ﺒـل ﻴﺘﻌـﺩﺍﻩ ﺇﻟـﻰ‬

‫ﺍﻟﻨﻭﺍﺤﻲ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﺎﻁﻔﻴﺔ‪ ،‬ﻜﻤﺎ ﺃﺸﺎﺭﺕ ﺁﻴﺎﺕ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜـﺭﻴﻡ ‪ ،‬ﻭﺃﺤﺎﺩﻴـﺙ ﺍﻟﻨﺒـﻲ ﻋﻠﻴـﻪ ﺍﻟـﺼﻼﺓ‬
‫ﻭﺍﻟـﺴﻼﻡ ‪ ،‬ﺤﺘـﻰ ﻴـﺸﻌﺭ ﺍﻟﻁﻔـل ﺍﻟﻴﺘـﻴﻡ ﺒـﺎﻷﻤﻥ ﻭﺍﻻﻁﻤﺌﻨـﺎﻥ ‪ ،‬ﻓﻴﻌـﻴﺵ ﺤﻴﺎﺘـﻪ ﺍﻟﺤﺎﻀـﺭﺓ ‪،‬‬
‫ﻭﺍﻟﻤﺴﺘﻘﺒﻠﺔ ﻓﻲ ﻅل ﺍﻷﻤل ﺍﻟﺫﻱ ﻴﺭﺠﻭﻩ ﻭﻴﺘﻁﻠﻊ ﺇﻟﻴﻪ‪ ،‬ﻜﺒـﺎﻗﻲ ﺃﻗﺭﺍﻨـﻪ ﺍﻟـﺫﻴﻥ ﻴﻌﻴـﺸﻭﻥ ﻓـﻲ ﻅـل‬
‫ﻭﺍﻟﺩﻴﻬﻡ ﻫﺎﻨﺌﻴﻥ ﻤﻁﻤﺌﻨﻴﻥ‪.‬‬

‫‪ ‬‬
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  
 






  v


   v




139
 ‫‪ ‬‬

‫ﺘﻭﺼﻴﺎﺕ ﺍﻟﺩﺭﺍﺴﺔ‬
‫ﻓﻲ ﻀﻭﺀ ﻤﺎ ﺘﻭﺼﻠﺕ ﺇﻟﻴﻪ ﺍﻟﺩﺭﺍﺴﺔ ﻭﺍﻟﺘﻲ ﻭﺍﻓﻘﺕ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﺍﻟﺩﺭﺍﺴﺎﺕ ‪ ،‬ﻴﻘـﺩﻡ ﺍﻟﺒﺎﺤـﺙ‬
‫ﺘﻭﺼﻴﺎﺕ ﻟﻌﻠﻬﺎ ﺘﻜﻭﻥ ﺴﺒﻴﻼﹰ ﻟﺘﺤﺴﻴﻥ ﺃﻭﻀﺎﻉ ﺍﻷﻴﺘﺎﻡ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﺒﺼﻔﺔ ﻋﺎﻤـﺔ ﺃﻭ ﻓـﻲ‬
‫ﺃﺴﺭﻫﻡ ﺍﻟﻁﺒﻴﻌﻴﺔ ﺤﺘﻰ ﻴﻨﺎﻟﻭﺍ ﻗﺩﺭﺍﹰ ﺃﻜﺒﺭ ﻤﻥ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺤﻴـﺎﺓ ﻜﺭﻴﻤـﺔ‬
‫ﺨﺎﻟﻴﺔ ﻤﻥ ﺍﻟﺤﺭﻤﺎﻥ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﻌﺎﻁﻔﻲ ﻭﻤﻥ ﺍﻟﺘﻭﺘﺭﺍﺕ ﺍﻟﺘﻲ ﻤﻥ ﺸﺄﻨﻬﺎ ﺃﻥ ﺘﺸﻜل ﻋﺎﺌﻘﺎﹰ ﻓـﻲ ﺤﻴـﺎﺓ‬
‫ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ‪ ،‬ﻭﻴﺤﺩﺩ ﺍﻟﺒﺎﺤﺙ ﺍﻟﺘﻭﺼﻴﺎﺕ ﻓﻴﻤﺎ ﻴﻠﻲ ‪:‬‬

‫ﺍﻻﺴﺘﻔﺎﺩﺓ ﻤﻥ ﻨﺘﺎﺌﺞ ﺍﻟﺩﺭﺍﺴﺔ ﻓﻲ ﺍﻻﻫﺘﻤﺎﻡ ﺒﺸﺭﻴﺤﺔ ﺍﻷﻴﺘﺎﻡ ﺒـﺼﻔﺔ ﻋﺎﻤـﺔ‪ ،‬ﻭﺍﻻﻫﺘﻤـﺎﻡ ﺒﺎﻷﻴﺘـﺎﻡ‬ ‫‪.1‬‬
‫ﺍﻟﻤﻭﺠﻭﺩﻴﻥ ﻓﻲ ﺩﻭﺭ ﺍﻟﺭﻋﺎﻴﺔ ﺒﺼﻔﺔ ﺨﺎﺼﺔ‪ ،‬ﻟﺘﻘﺩﻴﻡ ﺃﻓﻀل ﺍﻟﻁﺭﻕ ﻟﺤﻴـﺎﺓ ﺴـﻠﻴﻤﺔ ﺨﺎﻟﻴـﺔ ﻤـﻥ‬
‫ﺍﻟﺘﻭﺘـﺭﺍﺕ‪ ،‬ﻭﺒﺎﻟﺘﺎﻟﻲ ﺘﻭﺍﻓﻕ ﻨﻔﺴﻲ ﻭﺍﺠﺘﻤﺎﻋﻲ ﻴﻌﻴﺸﻪ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﻜﻨﻑ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﻘﺩﻤﺔ ﻟﻪ‪.‬‬
‫ﺍﻟﻤﺴﺎﻫﻤﺔ ﻓﻲ ﺘﻘﺩﻴﻡ ﺭﻋﺎﻴﺔ ﻨﻭﻋﻴﺔ ﻟﻸﻴﺘﺎﻡ‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻨﺕ ﻫﺫﻩ ﺍﻟﺭﻋﺎﻴﺔ ﻤﺎﻟﻴﺔ ﺃﻭ ﺘﻌﻠﻴﻤﻴـﺔ ﺃﻭ‬ ‫‪.2‬‬
‫ﺇﻴﻭﺍﺌﻴﺔ‪ ،‬ﻭﺍﻟﺘﻌﺎﻤل ﻤﻊ ﺍﻟﻴﺘﻴﻡ ﻤﻌﺎﻤﻠﺔ ﺨﺎﺼﺔ ﻋﺒﺭ ﻫﺫﻩ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻤﺴﺎﻨﺩﺓ؛ ﺤﺘﻰ ﻴﺘﻨﺎﺴﻰ ﻗـﺩﺭ‬
‫ﺍﻹﻤﻜﺎﻥ ﻤﻭﻗﻑ ﺍﻟﺤﺭﻤﺎﻥ ﺍﻟﺫﻱ ﻴﻌﻴﺸﻪ‪.‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻹﻴﻭﺍﺌﻴﺔ‪ ،‬ﻋﺒﺭ ﺍﻷﻨـﺸﻁﺔ‬ ‫‪.3‬‬
‫ﺍﻟﻤﺴﺎﻨﺩﺓ ) ﺍﻟﺘﻌﻠﻴﻤﻴﺔ‪ ،‬ﻭﺍﻟﺘﺭﺒﻭﻴﺔ‪ ،‬ﻭﺍﻟﺘﺭﻓﻴﻬﻴﺔ (‪ ،‬ﻤﻊ ﺍﻷﺨﺫ ﺒﻌﻴﻥ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻌﻤﺭﻴﺔ‬
‫ﻟﻠﻴﺘﻴﻡ‪ ،‬ﺤﻴﺙ ﺇﻥ ﺍﻟﻁﻔل ﺍﻟﻴﺘﻴﻡ ﺃﻗﺩﺭ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﻤﻊ ﺃﻗﺭﺍﻨﻪ ﺍﻟﺫﻴﻥ ﻴﻘﺎﺭﺒﻭﻨﻪ ﻓﻲ ﺍﻟﻌﻤﺭ‪.‬‬
‫ﺘﺸﻜﻴل ﻫﻴﺌﺔ ﻤﺘﺨﺼﺼﺔ ﻋﻠﻴﺎ ) ﺸﺭﻋﻴﺔ ‪ -‬ﻨﻔﺴﻴﺔ ‪ -‬ﺍﺠﺘﻤﺎﻋﻴﺔ ( ﻟﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘـﺎﻡ‬ ‫‪.4‬‬
‫ﻟﻤﺘﺎﺒﻌﺔ ﺃﻤﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺤﻴﺎﺘﻴﺔ )ﺍﻟﻤﺎﺩﻴﺔ ‪ -‬ﻭﺍﻟﻨﻔﺴﻴﺔ ‪ -‬ﻭﺍﻟﺩﻴﻨﻴﺔ ( ﻭﺒﺎﻟﺘـﺎﻟﻲ ﺘﻘـﺩﻴﻡ ﺃﻓـﻀل‬
‫ﺭﻋﺎﻴﺔ ﻤﺘﻜﺎﻤﻠﺔ ﻟﻬﺅﻻﺀ ﺍﻷﻴﺘﺎﻡ ‪.‬‬
‫ﻋﻠﻰ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻘﺎﺌﻤﻴﻥ ﻋﻠﻴﻬﺎ ﺘﻭﻅﻴﻑ ﺍﻟﻤﺭﺸـﺩﻴﻥ ) ﺍﻻﺠﺘﻤـﺎﻋﻴﻴﻥ ‪ -‬ﺃﻭ‬ ‫‪.5‬‬
‫ﺍﻟﻨﻔﺴﻴﻴﻥ ‪ -‬ﺃﻭ ﺍﻟﺘﺭﺒﻭﻴﻴﻥ (ﺫﻭﻱ ﺍﻟﻜﻔﺎﺀﺓ ﺍﻟﻌﻤﻠﻴﺔ ﻭﺍﻟﺨﺒﺭﺓ ‪ ،‬ﻭﻻ ﻴﻘﺘﺼﺭ ﺃﻤﺭ ﺍﻟﺘﻭﻅﻴﻑ ﻋﻠﻰ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﻠﻤﻴﺔ ﻓﻘﻁ ‪.‬‬
‫ﻤﺘﺎﺒﻌﺔ ﺍﻟﻤﻭﻅﻔﻴﻥ ﻭﺍﻟﻘﺎﺌﻤﻴﻥ ﻋﻠﻰ ﺸﺌﻭﻥ ﺍﻷﻴﺘﺎﻡ ﺒﺎﺴﺘﻤﺭﺍﺭ ﻭﻋﻤل ﻭﺭﺸـﺎﺕ ﻋﻤـل ﺸـﺒﻪ‬ ‫‪.6‬‬
‫ﺩﻭﺭﻴﺔ ﻟﺘﺯﻭﻴﺩﻫﻡ ﺒﺄﻓﻀل ﺍﻟﺴﺒل ﻟﺘﺭﺒﻴﺔ ﺴﻠﻴﻤﺔ ﻤﺘﻜﺎﻤﻠﺔ ﻟﻸﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ‪.‬‬
‫ﺍﻟﺘﺭﻜﻴﺯ ﻋﻨﺩ ﺍﻟﺘﻭﻅﻴﻑ ﻋﻠﻰ ﺍﻟﻤﺭﺸﺩﺍﺕ‪ ،‬ﻭﺘﻭﻜﻴل ﺃﻤﺭ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻜﻭﺭ ﺍﻟـﺫﻴﻥ ﺘﻘـل‬ ‫‪.7‬‬
‫ﺃﻋﻤﺎﺭﻫﻡ ﻋﻥ ‪ 10‬ﺴﻨﻭﺍﺕ ﻟﻬﻥ‪ .‬ﺤﻴـﺙ ﺃﻥ ﻫﺅﻻﺀ ﺍﻷﻁﻔﺎل ﻓﻲ ﻫﺫﻩ ﺍﻟﺴﻥ ﺍﻟﻌﻤﺭﻴﺔ ﺒﺤﺎﺠﺔ‬
‫ﺇﻟـﻰ ﻋﺎﻁﻔـﺔ ﻭﺤﻨـﺎﻥ ﻭﺤﺏ‪ ،‬ﻭﺍﻷﻤﻬـﺎﺕ ﺍﻟﺒﺩﻴـﻼﺕ ﺃﻭ ﺍﻟﻤـﺭﺸﺩﺍﺕ ﺃﻗــﺩﺭ ﻓــﻲ‬
‫ﻤﻨـﺢ ﻫـﺫﻩ ﺍﻷﻤﻭﺭ ﻟﻸﻁﻔﺎل‪.‬‬

‫‪‬‬
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 ‫‪ ‬‬

‫ﻤﺘﺎﺒﻌﺔ ﺃﻤﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺒﺎﺴﺘﻤﺭﺍﺭ ﻭﺍﻟﻨﺯﻭل ﺇﻟﻰ ﻤﺴﺘﻭﺍﻫﻡ ﺍﻟﻁﻔﻭﻟﻲ ﻭﻋﺩﻡ ﻤﻌﺎﻤﻠﺘﻬﻡ ﺒﻘﺴﻭﺓ ﺃﻴـﺎﹰ‬ ‫‪.8‬‬
‫ﻜﺎﻥ ﺍﻟﺴﺒﺏ ﺇﻻ ﺇﺫﺍ ﺍﻗﺘﻀﻰ ﺍﻷﻤﺭ ﺫﻟﻙ ﺒﺩﻭﻥ ﺇﻨﺯﺍل ﺍﻷﺫﻯ ﺒﻬﻡ ‪ ،‬ﻭﺘﻘﺩﻴﻡ ﻤﺤﻔﺯﺍﺕ ﻟﻬـﺅﻻﺀ‬
‫ﺍﻷﻴﺘﺎﻡ ﻋﻨﺩ ﺇﻨﺠﺎﺯﻫﻡ ﺃﻋﻤﺎﻟﻬﻡ ﻋﻠﻰ ﺃﺤﺴﻥ ﻭﺠﻪ ‪ ،‬ﻷﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺨﻠﻕ ﺠـﻭﺍﹰ‬
‫ﻤﻥ ﺍﻟﺘﻨﺎﻓﺱ ﺍﻟﺫﻱ ﻴﺤﻔﺯ ﻋﻠﻰ ﺍﻹﻨﺠﺎﺯ ﺍﻟﺴﻠﻴﻡ ﻭﺘﻨﺎﺴﻲ ﻤﻭﻗﻑ ﺍﻟﺤﺭﻤﺎﻥ‪.‬‬
‫ﺘﺯﻭﻴﺩ ﻤﺅﺴﺴﺎﺕ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘﺎﻡ ﺒﻭﺴﺎﺌل ﺍﻟﺭﺍﺤﺔ ﻭﺍﻟﺘﺭﻓﻴﻪ ﻭﺍﻷﻟﻌـﺎﺏ ﺍﻟﺘﻌﻠﻴﻤﻴـﺔ ﺍﻟﻤـﺴﻠﻴﺔ‬ ‫‪.9‬‬
‫ﺍﻟﻬﺎﺩﻓﺔ ﻭﺍﻟﺘﺭﻓﻴﻬﻴﺔ ‪ ،‬ﺍﻟﺘﻲ ﺘﺴﺎﻋﺩ ﻋﻠﻰ ﺨﻠﻕ ﺠﻭ ﺇﻴﺠﺎﺒﻲ ﻟﻸﻴﺘﺎﻡ ﻭﺫﻟﻙ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺤﺒﺒـﻪ‬
‫ﻓﻲ ﺍﻟﻤﺅﺴﺴﺔ ﺍﻟﺘﻲ ﻴﻌﻴﺵ ﻓﻴﻬﺎ ‪.‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺒﺎﻟﻨﻭﺍﺤﻲ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻹﺴﻼﻤﻴﺔ ﻟﻸﻴﺘﺎﻡ ﻭﻤﺘﺎﺒﻌﺘﻬﻡ ﻓﻲ ﺘﻁﺒﻴﻕ ﺍﻟﻌﺒـﺎﺩﺍﺕ ﻜﺎﻟـﺼﻼﺓ‬ ‫‪.10‬‬
‫ﻭﺍﻟﺼﻭﻡ ﻭﺘﻼﻭﺓ ﺍﻟﻘﺭﺁﻥ ﻭﻋﻤل ﻤﺴﺎﺒﻘﺎﺕ ﺩﻴﻨﻴﺔ ﻓﻲ ﺤﻔﻅ ﺁﻴﺎﺕ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﻭﺘﻔﺴﻴﺭﻩ‪،‬‬
‫ﻭﺇﻋﻁﺎﺀ ﻓﺭﺼﺔ ﻟﻠﺘﻭﺠﻴﻪ ﺍﻟﺩﻴﻨﻲ ﻭﺍﻟﻤﺤﺎﻀﺭﺍﺕ ﻷﺸﺨﺎﺹ ﻤﻥ ﺨﺎﺭﺝ ﺍﻟﻤﺅﺴﺴﺔ‪.‬‬
‫ﺘﻭﺠﻴﻪ ﺃﻫﺎﻟﻲ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﻟﻀﺭﻭﺭﺓ ﻭﺃﻫﻤﻴﺔ ﺯﻴﺎﺭﺓ ﻫﺅﻻﺀ‬ ‫‪.11‬‬
‫ﺍﻷﻴﺘﺎﻡ ﻭﻤﺘﺎﺒﻌﺘﻬﻡ ﻭﺤﺜﻬﻡ ﻋﻠﻰ ﺍﺴﺘﻘﺒﺎل ﺃﺒﻨﺎﺌﻬﻡ ) ﺴﻭﺍﺀ ﻜﺎﻥ ﺍﺒﻨﺎﹰ ﻤﺒﺎﺸﺭﺍﹰ ‪ ،‬ﺃﻭ ﺍﺒﻥ ﻗﺭﻴـﺏ (‬
‫ﺃﻴﺎﻡ ﺍﻟﻌﻁل ﻭﺍﻹﺠﺎﺯﺍﺕ ﻭﺍﻷﻋﻴﺎﺩ‪ ،‬ﺤﺘﻰ ﻴﺩﺭﻙ ﻫﺫﺍ ﺍﻟﻁﻔل ﺃﻥ ﻟﻪ ﺃﻫﻼﹰ ﻴﻬﺘﻤﻭﻥ ﺒﻪ ﻭﻴﺘﺎﺒﻌﻭﻨﻪ‬
‫ﻭﻫﺫﺍ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﺤﻘﻕ ﺫﺍﺕ ﺍﻟﻴﺘﻴﻡ ﻭﻫﻭﻴﺘﻪ ‪.‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﺒﺎﻟﻎ ﺒﺎﻟﻴﺘﻴﻤﺎﺕ ﻭﻤﺘﺎﺒﻌﺔ ﺃﻤﻭﺭﻫﻥ ﻤﻥ ﻗﺒل ﺍﻟﻤﺨﺘﺼﺎﺕ ﻭﺇﻋﻁـﺎﺀ ﺭﻭﺡ ﺍﻷﻤﻭﻤـﺔ‬ ‫‪.12‬‬
‫ﻤﻥ ﻗﺒل ﺍﻷﺨﻭﺍﺕ ﺍﻟﻤﺨﺘﺼﺎﺕ ﻷﻨﻬﻥ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﺤﺎﺠﺔ ﻟﻬﺫﻩ ﺍﻷﻤﻭﺭ ﻟﻁﺒﻴﻌﺔ ﺘﻜﻭﻴﻨﻬﻥ‬
‫ﺍﻟﻨﻔﺴﻲ ﻭﻷﻨﻬﻥ ﺃﻜﺜﺭ ﺘﺄﺜﺭﺍﹰ ﻤﻥ ﺍﻟﺫﻜﻭﺭ ﺒﻤﻭﻗﻑ ﺍﻟﺤﺭﻤﺎﻥ‪.‬‬
‫ﻀﺭﻭﺭﺓ ﻓﺼل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻜﻭﺭ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻟﺭﻋﺎﻴﺔ ﻋﻥ ﺍﻟﻴﺘﻴﻤﺎﺕ ﺍﻹﻨﺎﺙ‪ ،‬ﺤﻴﺙ ﺇﻥ ﻟﻜـل‬ ‫‪.13‬‬
‫ﻓﺌﺔ ﺤﺎﺠﺎﺘﻪ ﻭﺨﺼﻭﺼﻴﺘﻪ ﻭﺨﺎﺼﺔ ﻓﻲ ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺘﺄﺨﺭﺓ ﺒﻌﺩ ﺴﻥ ﺍﻟﻌﺎﺸﺭﺓ ﺤﻴﺙ ﻴﻘﺘـﺭﺏ‬
‫ﺍﻟﻨﻀﺞ ﺍﻟﺠﻨﺴﻲ ﻭﺍﻟﺠﺴﻤﻲ ﻋﻨﺩ ﺍﻹﻨﺎﺙ ‪ ،‬ﻤﻤﺎ ﻴﻭﻟﺩ ﺤﺴﺎﺴﻴﺔ ﻟﻭﺠﻭﺩﻫﻥ ﺒﻴﻥ ﺍﻟﺫﻜﻭﺭ ‪ ،‬ﻜﻤـﺎ‬
‫ﺃﻨﻬﻥ ﻓﻲ ﻫﺫﻩ ﺍﻟﺴﻥ ﻴﻜﻥ ﻓﻲ ﺤﺎﺠﺔ ﻟﺭﻋﺎﻴﺔ ﻭﺘﻭﺠﻴﻪ ﺨﺎﺹ ﻴﺨﺘﻠﻑ ﻋﻨﻪ ﻋﻨﺩ ﺍﻟﺫﻜﻭﺭ‪.‬‬
‫ﻤﺘﺎﺒﻌﺔ ﺃﻤﻭﺭ ﺍﻷﻴﺘﺎﻡ ﺍﻟﺨﺎﺼﺔ ﻭﻀﺭﻭﺭﺓ ﻓﺼل ﺍﻷﻴﺘﺎﻡ ﺍﻟﺫﻜﻭﺭ ﻜﺒﺎﺭ ﺍﻟﺴﻥ ) ﺍﻟـﺫﻴﻥ ﺒﻠﻐـﻭﺍ‬ ‫‪.14‬‬
‫ﺍﻟﺤﻠﻡ ( ﻋﻥ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﺼﻐﺎﺭ ﺍﻟﺴﻥ ﺇﻻ ﻓﻲ ﺤﺎﻟﺔ ﺍﻷﻴﺘﺎﻡ ﺍﻷﺨﻭﺓ ‪ ،‬ﻭﺘﺯﻭﻴـﺩ ﻫــﺫﻩ‬
‫ﺍﻟﻔﺌﺔ ﺒﺎﻟﻜﺘـﺏ ﺍﻟﺩﻴﻨﻴﺔ ﻭﺍﻷﺸﺭﻁﺔ ﺍﻟﻬﺎﺩﻓﺔ ﻭﺘﻭﻋﻴﺘـﻪ ﺒﺄﻤــﻭﺭ ﺍﻟﺤــﻼل ﻭﺍﻟﺤـﺭﺍﻡ…‬
‫ﻭﺇﺸﻐﺎل ﺃﻭﻗﺎﺘﻬﻡ ﺒﺎﻟﻤﻔﻴﺩ‪.‬‬
‫ﻋﻤل ﺘﻭﻋﻴﺔ ﻋﺎﻤﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﻟﻬﺫﻩ ﺍﻟﻔﺌﺔ ﻭﻟﺩﻭﺭ ﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﻓﻲ ﺘﺭﺒﻴﺔ ﺍﻷﻴﺘﺎﻡ ﻭﺨﻠﻕ‬ ‫‪.15‬‬
‫ﺠﻭ ﻤﻥ ﺍﻟﺘﻨﺎﻓﺱ ﻟﻠﺘﺒﺭﻉ ﻟﻬﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺤﺘﻰ ﺘﺅﺩﻱ ﺩﻭﺭﻫﺎ ﺒﺄﻜﻤل ﻭﺠـﻪ ‪ ،‬ﻭﺇﻥ ﺇﻫﻤـﺎل‬
‫ﻫﺅﻻﺀ ﺍﻷﻴﺘﺎﻡ ﻭﻫﺫﻩ ﺍﻟﻤﺅﺴﺴﺎﺕ ﺴﻴﻜﻭﻥ ﻟﻪ ﺨﻁﺭﻩ ﻋﻠﻰ ﺍﻷﻴﺘﺎﻡ ﺃﻨﻔﺴﻬﻡ ﻭﻋﻠـﻰ ﺍﻟﻤﺠﺘﻤـﻊ‬
‫ﺍﻟﺫﻴﻥ ﻫﻡ ﺠﺯﺀ ﻤﻨﻪ ‪.‬‬
‫‪‬‬
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 ‫‪ ‬‬

‫ﺍﻗﺘﺭﺍﺤﺎﺕ ﻟﺩﺭﺍﺴﺎﺕ ﻤﺴﺘﻘﺒﻠﻴﺔ‬

‫ﺒﻨﺎﺀ‪ ‬ﻋﻠﻰ ﻤﺎ ﺘﻭﺼل ﺇﻟﻴﻪ ﺍﻟﺒﺎﺤﺙ ﻭﻤﺎ ﺘﻭﺼﻠﺕ ﺇﻟﻴﻪ ﺩﺭﺍﺴﺎﺕ ﺴﺎﺒﻘﺔ ﻤﺸﺎﺒﻬﺔ ﻓﺈﻥ ﺍﻟﺒﺎﺤـﺙ‬
‫ﻴﻭﺼﻲ ﺒﺩﺭﺍﺴﺎﺕ ﻭﺃﺒﺤﺎﺙ ﺘﺘﻨﺎﻭل ﺍﻟﻤﻭﻀﻭﻋﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬

‫‪ .1‬ﺩﺭﺍﺴﺔ ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻋﻨﺩ ﺍﻷﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ ﻭﻋﻼﻗﺘﻪ ﺒﻤﺘﻐﻴﺭﺍﺕ ﻨـﻭﻉ ﺍﻟﺭﻋﺎﻴـﺔ ‪-‬ﻭﺍﻟﺠـﻨﺱ ‪-‬‬
‫ﻭﺍﻟﻌﻤﺭ ﻭﻏﻴﺭﻫﺎ ‪.‬‬

‫‪ .2‬ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ ﺒﻴﻥ ﺃﺒﻨﺎﺀ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺒﺎﻟﻭﻓﺎﺓ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺒﺎﻟﻁﻼﻕ ﻭﺃﺜﺭﻫـﺎ ﻓـﻲ ﻤﺘﻐﻴـﺭﺍﺕ‬
‫ﻨﻔﺴﻴﺔ )ﻜﺎﻟﺘﻭﺍﻓﻕ _ ﻭﻤﻔﻬﻭﻡ ﺍﻟـﺫﺍﺕ ‪ ( … ،‬ﺃﻭ ﻤﺘﻐﻴـﺭﺍﺕ ﺍﻟﻔـﺭﻭﻕ ﺍﻟﻌﻘﻠﻴـﺔ ) ﻜﺎﻟـﺫﻜﺎﺀ ‪-‬‬
‫ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ … ( ‪.‬‬

‫‪ .3‬ﺩﺭﺍﺴﺔ ﺘﺘﺒﻌﻴﺔ ﻁﻭﻟﻴﺔ ﻟﻸﻴﺘﺎﻡ ﻭﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﻟﺤﻅﺔ ﺍﻟﻴﺘﻡ ﺃﻭ ﺍﻟﺤﺭﻤـﺎﻥ ﻭﺩﺭﺍﺴـﺔ ﻤـﺴﺘﻭﻯ‬
‫ﺍﻟﺘﻭﺍﻓﻕ ﺃﻭ ﻏﻴﺭﻫﺎ ﻤﻥ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺤﺴﺏ ﺍﻟﻤﺭﺍﺤل ﺍﻟﻌﻤﺭﻴﺔ ﺍﻟﺘﻲ ﻤﺭ ﺒﻬﺎ ﺍﻟﻴﺘﻴﻡ ‪.‬‬

‫‪ .4‬ﺩﺭﺍﺴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻋﻨﺩ ﺍﻟﻘﺎﺌﻤﻴﻥ ﻋﻠﻰ ﺭﻋﺎﻴﺔ ﺍﻷﻴﺘـﺎﻡ ﻭﺩﺭﺍﺴـﺔ ﻤـﺴﺘﻭﻯ‬
‫ﻗﺩﺭﺍﺘﻬﻡ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪.‬‬

‫‪ .5‬ﺩﺭﺍﺴﺔ ﺍﻟﺤﺎﺠﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﻟﻤﻴﻭل ﻭﺍﻻﺘﺠﺎﻫﺎﺕ ﻋﻨﺩ ﺍﻷﻴﺘﺎﻡ ‪.‬‬

‫‪ .6‬ﺩﺭﺍﺴﺔ ﺃﺜﺭ ﺃﻭ ﻋﻼﻗﺔ ﻭﺠﻭﺩ ﺃﺨﻭﺓ ﻟﻠﻴﺘﻴﻡ ﺃﻭ ﺃﺨﻭﺍﺕ ﻓﻲ ﺍﻟﻤﺅﺴـﺴﺔ ﺍﻟﺘـﻲ ﻴﻌﻴــﺵ ﻓﻴﻬــﺎ‬
‫ﻭﺩﺭﺍﺴﺔ ﻋﻼﻗـﺔ ﺍﻟﺯﻴـﺎﺭﺓ ﺍﻟﻤﺘﺒﺎﺩﻟﺔ ﺒﻴـﻥ ﺍﻟﻴﺘﻴﻡ ﻭﺃﻗﺎﺭﺒـﻪ ﻋﻠــﻰ ﺘﻭﺍﻓﻘـﻪ ﻭﺘﻜﻴﻔــﻪ ﺃﻭ‬
‫ﺘﺤﻘﻴﻘﻪ ﻟﺫﺍﺘﻪ ﺃﻭ ﻤﻔﻬﻭﻤﻪ ﻟﺫﺍﺘﻪ ﻭﻫﻭﻴﺘﻪ‪.‬‬

‫‪‬‬
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 

‫ﺍﻟﻤـﺭﺍﺠـﻊ‬





  v


  v

143
 ‫ﻤﺭﺍﺠﻊ ﺍﻟﺒﺤﺙ‬

‫ﺃﻭﻻﹰ ‪ :‬ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺜﺎﻨﻴﺎﹰ ‪ :‬ﺍﻟﻜﺘﺏ ﻭﺍﻟﻤﺭﺍﺠﻊ ﺍﻟﻌﺭﺒﻴﺔ‪:‬‬

‫‪ −‬ﺍﻷﺒﺭﺍﺸﻲ ‪ ،‬ﻤﺤﻤﺩ ﻋﻁﻴﺔ )‪ : (1981‬ﺍﻹﺴﻼﻡ ﺩﻴﻥ ﺍﻹﻨـﺴﺎﻨﻴﺔ ‪ ،‬ﻤﻜﺘﺒـﺔ ﻤـﺼﺭ‬

‫ﺒﺎﻟﻔﺠﺎﻟﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺇﺒﺭﺍﻫﻴﻡ ‪ ،‬ﻋﺒﺩ ﺍﻟﺴﺘﺎﺭ ) ‪ : (1985‬ﺍﻹﻨﺴﺎﻥ ﻭﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﻤﻁـﺎﺒﻊ ﺍﻟﺭﺴـﺎﻟﺔ ‪،‬‬

‫ﺍﻟﻜﻭﻴﺕ ‪.‬‬

‫‪ −‬ﺃﺒﻭ ﺩﺍﻭﻭﺩ ) ﺏ‪ ،‬ﺕ ( ‪ :‬ﺴﻨﻥ ﺃﺒﻲ ﺩﺍﻭﻭﺩ ‪ ،‬ﻤﺠﻠﺩ ‪ ، 2‬ﺠﺯﺀ ‪ ، 3‬ﻜﺘﺎﺏ ﺍﻟﺨـﺭﺍﺝ‬
‫ﻭﺍﻷﻤﺎﺭﺓ ﻭﺍﻟﻔﻲﺀ ‪ ،‬ﺩﺍﺭ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﺃﺤﻤﺩ ‪ ،‬ﺴﻬﻴﺭ ﻜﺎﻤل ) ‪" : (1987‬ﺍﻟﺤﺭﻤﺎﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻓﻲ ﺍﻟﻁﻔﻭﻟـﺔ ﺍﻟﻤﺒﻜـﺭﺓ‬

‫ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﻨﻤﻭ ﺍﻟﺠﺴﻤﻲ ﻭﺍﻟﻌﻘﻠﻲ ﻭﺍﻻﻨﻔﻌﺎﻟﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ" ‪ ،‬ﻤﺠﻠﺔ ﻋﻠﻡ ﺍﻟـﻨﻔﺱ‪،‬‬
‫ﺍﻟﻌﺩﺩ ﺍﻟﺭﺍﺒﻊ ‪ ،‬ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬

‫‪ −‬ﺃﺤﻤﺩ‪ ،‬ﺴﻬﻴﺭ ﻜﺎﻤل ) ‪ : (1998‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔـﺴﻴﺔ ﻭﺍﻟﺘﻭﺍﻓـﻕ‪ ،‬ﻤﻜﺘﺒـﺔ ﺍﻷﻨﺠﻠـﻭ‬

‫ﺍﻟﻤﺼﺭﻴﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﺃﺤﻤﺩ‪ ،‬ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ﺴﻴﺩ ﻭﺁﺨﺭﻭﻥ ) ‪ :(1998‬ﻋﻠﻡ ﻨﻔﺱ ﺍﻟﻁﻔﻭﻟﺔ ‪ ،‬ﺍﻷﺴﺱ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻭﺍﻟﻬﺩﻱ ﺍﻹﺴﻼﻤﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺃﺤﻤﺩ‪ ،‬ﻏﺎﺩﺓ ﻤﺼﻁﻔﻰ ) ‪ " : (1999‬ﺩﺭﺍﺴﺔ ﻓـﻲ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﻭﺍﻟﺘﺤـﺼﻴل‬

‫ﺍﻟﺩﺭﺍﺴﻲ ﻟﻸﻁﻔﺎل ﺍﻟﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺀ ﻟﻸﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤـﻊ‬
‫ﺃﺴﺭﻫﻡ" ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﺠﺎﻤﻌﺔ ﺃﻡ ﺩﺭﻤﺎﻥ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ ‪.‬‬

‫‪ −‬ﺍﻷﻟﺒﺎﻥ‪ ،‬ﻤﺤﻤﺩ ﻨﺎﺼﺭ ﺍﻟﺩﻴﻥ )‪:(1988‬ﺼﺤﻴﺢ ﺍﻟﺠﺎﻤﻊ ﺍﻟـﺼﻐﻴﺭ ﻭﺯﻴﺎﺩﺘـﻪ‪،‬ﻁ‪،3‬‬

‫ﺍﻟﻤﻜﺘﺏ ﺍﻹﺴﻼﻤﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪.‬‬

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‫‪ −‬ﺃﻨﻴﺱ ‪ ،‬ﺇﺒﺭﺍﻫﻴﻡ ﻭﺁﺨﺭﻭﻥ ) ‪ :(1972‬ﺍﻟﻤﻌﺠﻡ ﺍﻟﻭﺴﻴﻁ‪ ،‬ﺩﺍﺭ ﺇﺤﻴــﺎﺀ ﺍﻟﺘـﺭﺍﺙ‬
‫ﺍﻟﻌﺭﺒﻲ ‪ -‬ﺒﻴﺭﻭﺕ‪.‬‬

‫‪ −‬ﺍﺒﻥ ﻜﺜﻴﺭ ‪ ،‬ﺍﻟﺤﺎﻓﻅ ﻋﻤﺎﺩ ﺍﻟﺩﻴﻥ ﺇﺴﻤﺎﻋﻴل ) ﺏ‪ ،‬ﺕ (‪ :‬ﻤﺨﺘﺼﺭ ﺘﻔﺴﻴﺭ ﺍﺒﻥ ﻜﺜﻴﺭ ‪،‬‬
‫ﺘﺤﻘﻴﻕ ﻤﺤﻤﺩ ﻋﻠﻲ ﺍﻟﺼﺎﺒﻭﻨﻲ‪ ،‬ﺩﺍﺭ ﺍﺒﻥ ﻜﺜﻴﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪.‬‬

‫‪ −‬ﺍﺼﻠﻴﺢ ‪ ،‬ﺨﺎﻟﺩ ﻋﻠﻲ ) ‪ " : ( 2000‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﺩﻯ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ‪ -‬ﺩﺭﺍﺴـﺔ‬

‫ﻤﻘﺎﺭﻨﺔ ﻷﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﻗﻁﺎﻉ ﻏﺯﺓ " ‪ ،‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﺒﺭﻨﺎﻤﺞ ﺍﻟﺩﺭﺍﺴﺎﺕ‬
‫ﺍﻟﻌﻠﻴﺎ ﺍﻟﻤﺸﺘﺭﻙ ﻤﻊ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ﻭﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ‪.‬‬

‫‪ −‬ﺒﻭﻟﺒﻲ ‪ ،‬ﺠﻭﻥ ) ‪: (1959‬ﺭﻋﺎﻴﺔ ﺍﻟﻁﻔل ﻭﺘﻁﻭﺭ ﺍﻟﺤﺏ ‪ ،‬ﺘﺭﺠﻤﺔ ﺍﻟـﺴﻴﺩ ﻤﺤﻤـﺩ‬

‫ﺨﻴﺭﻱ ‪ ،‬ﻭﺁﺨﺭﻭﻥ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﻤﺼﺭ ‪.‬‬

‫‪ −‬ﺒﻴﺭﻭﻥ ‪ ،‬ﺭﻭﺠﻴﻪ )‪ : (1996‬ﺍﻷﻁﻔﺎل ﻭﻋﺩﻡ ﺍﻟﺘﻜﻴﻑ ‪ ،‬ﺘﺭﺠﻤﺔ ﻓـﺅﺍﺩ ﺸـﺎﻫﻴﻥ ‪،‬‬

‫ﻤﻨﺸﻭﺭﺍﺕ ﻋﻭﻴﺩﺍﺕ ‪ ،‬ﺒﻴﺭﻭﺕ‪.‬‬

‫‪ −‬ﺠﺒﺭﻴل ‪ ،‬ﻓﺎﺭﻭﻕ ﺍﻟﺴﻌﻴﺩ ) ‪" ( 1986‬ﺃﺜﺭ ﻏﻴﺎﺏ ) ﺍﻷﻡ ‪ -‬ﺍﻷﺏ ( ﻋﻠﻰ ﺍﻟﺘﻔﻜﻴـﺭ‬
‫ﺍﻻﺒﺘﻜﺎﺭﻱ ﻭﺍﻟﺫﻜﺎﺀ ﻟﻸﺒﻨﺎﺀ " ‪ ،‬ﻤﺠﻠﺔ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ‪ ،‬ﺩﻴﺴﻤﺒﺭ‬
‫‪. 1986‬‬

‫‪ −‬ﺠﺒﺭﻴل ‪ ،‬ﻤﻭﺴﻰ ﻭﺁﺨﺭﻭﻥ ) ‪ :(1992‬ﺍﻟﺘﻜﻴﻑ ﻭﺭﻋﺎﻴﺔ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻁ‪، 11‬‬

‫ﺠﺎﻤﻌﺔ ﺍﻟﻘﺩﺱ ﺍﻟﻤﻔﺘﻭﺤﺔ‪ ،‬ﺍﻟﻘﺩﺱ ‪.‬‬

‫‪ −‬ﺤﻤﺯﺓ ‪ ،‬ﺠﻤﺎل) ‪ " :(1996‬ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ ﻭﺸﻌﻭﺭ ﺍﻷﺒﻨﺎﺀ ﺒﺎﻟﻔﻘﺩﺍﻥ" ‪،‬ﻤﺠﻠﺔ ﻋﻠﻡ‬
‫ﺍﻟﻨﻔﺱ ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ‪.‬‬

‫‪ −‬ﺤﻨﻴﻥ ‪ ،‬ﺭﺸﺩﻱ ﻋﺒﺩﻩ ) ‪" : (1987‬ﺍﻟﻴﺘﻡ ﻭﺃﺜﺭﻩ ﻋﻠﻰ ﺍﻟﺤﺎﻟﺔ ﺍﻟﻭﺠﺩﺍﻨﻴﺔ ﻭﺍﻟـﺼﻭﺭﺓ‬
‫ﺍﻟﻭﺍﻟﺩﻴﺔ ﻟﺩﻯ ﺍﻟﻤﺭﺍﻫﻕ" ‪ ،‬ﻤﺠﻠﺔ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺜﺎﻨﻲ‪ ،‬ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ‬
‫ﻟﻠﻜﺘﺎﺏ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﺤﻭﻯ‪ ،‬ﺴﻌﻴﺩ) ‪: (1985‬ﺍﻷﺴﺎﺱ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺭ‪ ،‬ﺩﺍﺭ ﺍﻟـﺴﻼﻡ ﻟﻠﻁﺒﺎﻋـﺔ ﻭﺍﻟﻨـﺸﺭ‬

‫ﻭﺍﻟﺘﻭﺯﻴﻊ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

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‫‪ −‬ﺍﻟﺨﻴﺎﻁ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ) ‪ :(1981‬ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻤﺘﻜﺎﻓل ﻓﻲ ﺍﻹﺴﻼﻡ ‪ ،‬ﻁ‪، 2‬ﻤﺅﺴـﺴﺔ‬
‫ﺍﻟﺭﺴﺎﻟﺔ‪ ،‬ﻋﻤﺎﻥ‪.‬‬

‫‪ −‬ﺩﺍﻨﻴﺎل‪ ،‬ﻋﻔﺎﻑ ﻋﺒﺩ ﺍﻟﻬﺎﺩﻱ ) ‪ " : (1993‬ﺃﻨﻤﺎﻁ ﺍﻟﺭﻋﺎﻴـﺔ ﺍﻷﺴـﺭﻴﺔ ﻷﻁﻔـﺎل‬

‫ﺍﻟﻤﺭﺤﻠﺔ ﺍﻻﺒﺘﺩﺍﺌﻴﺔ ﺒﻌﺩ ﺍﻟﻁﻼﻕ ﻭﻋﻼﻗﺘﻬـﺎ ﺒﺘـﻭﺍﻓﻘﻬﻡ ﺍﻟﻨﻔـﺴﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ ‪-‬‬
‫ﻭﺘﺼﻭﺭ ﻟﺩﻭﺭ ﺍﻟﺨﺩﻤﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﺠﺎل" ‪ ،‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﻤﻌﻬـﺩ‬
‫ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ﻟﻠﻁﻔﻭﻟﺔ ‪ -‬ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ ‪.‬‬

‫‪ −‬ﺩﺍﻭﻭﺩ ‪ ،‬ﻨﺴﻴﻤﺔ ﻭ ﺁﺨﺭﻭﻥ )‪" : (1999‬ﻋﻼﻗﺔ ﺍﺴﺘﺭﺍﺘﻴﺠﻴﺎﺕ ﺍﻟﺘﻜﻴﻑ ﻋﻨﺩ ﺍﻟﻁﻠﺒـﺔ‬

‫ﺒﻤﺘﻐﻴﺭﺍﺕ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ" ‪ ،‬ﻤﺠﻠﺔ ﺩﺭﺍﺴﺎﺕ ‪ ،‬ﻤﺠﻠﺩ ‪ ، 26‬ﻋﺩﺩ ‪. 2‬‬

‫‪ −‬ﺍﻟﺩﺭﻴﻨﻲ ‪ ،‬ﺤﺴﻴﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ) ‪ : (1983‬ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‬
‫ﺍﻟﻌﺭﺒﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺩﺴﻭﻗﻲ‪ ،‬ﺭﺍﻭﻴﺔ ﻤﺤﻤﻭﺩ )‪ " :(1996‬ﺍﻟﺤﺭﻤﺎﻥ ﺍﻷﺒﻭﻱ ﻭﻋﻼﻗﺘﻪ ﺒﻜل ﻤﻥ ﺍﻟﺘﻭﺍﻓـﻕ‬

‫ﺍﻟﻨﻔﺴﻲ ﻭﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﺍﻻﻜﺘﺌﺎﺏ ﻟﺩﻯ ﻁﻠﺒﺔ ﺍﻟﺠﺎﻤﻌﺔ" ‪ ،‬ﻤﺠﻠﺔ ﻋﻠﻡ ﺍﻟﻨﻔﺱ‪ ،‬ﺍﻟﻬﻴﺌﺔ‬
‫ﺍﻟﻤﺼﺭﻴﺔ ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ ‪ ،‬ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﺸﺭﺓ‪ ،‬ﺍﻟﻌﺩﺩ ‪ ،40‬ﺃﻜﺘﻭﺒﺭ‪.‬‬

‫‪ −‬ﺩﻤﻨﻬﻭﺭﻱ ‪ -‬ﺭﺸﺎﺩ ) ‪ " : (1996‬ﺒﻌﺽ ﺍﻟﻌﻭﺍﻤل ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺫﺍﺕ ﺍﻟﺼﻠﺔ‬

‫ﺒﺎﻟﺘﻭﺍﻓﻕ ﺍﻟﺩﺭﺍﺴﻲ ) ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ ( ‪ ،‬ﻤﺠﻠﺔ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﺍﻟﻬﻴﺌـﺔ ﺍﻟﻤـﺼﺭﻴﺔ‬
‫ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ‪ ،‬ﻋﺩﺩ )‪ (38‬ﺇﺒﺭﻴل ‪ -‬ﻴﻭﻨﻴﺔ ‪ -‬ﺍﻟﺴﻨﺔ ﺍﻟﻌﺎﺸﺭﺓ ‪.‬‬

‫‪ −‬ﺩﻤﻨﻬﻭﺭﻱ‪ ،‬ﺭﺸﺎﺩ ﺼﺎﻟﺢ ) ‪" : (199‬ﺒﻌﺽ ﺍﻟﻌﻭﺍﻤل ﺍﻟﻨﻔﺴﻴﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ﺫﺍﺕ‬

‫ﺍﻟﺼﻠﺔ ﺒﺎﻟﺘﻭﺍﻓﻕ ﺍﻟﺩﺭﺍﺴﻲ ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ ‪ .‬ﻤﺠﻠﺔ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﺍﻟﻬﻴﺌﺔ ﺍﻟﻤـﺼﺭﻴﺔ‬
‫ﺍﻟﻌﺎﻤﺔ ﻟﻠﻜﺘﺎﺏ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺍﻟﺩﻴﺏ‪ ،‬ﺃﻤﻴﺭﺓ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ) ‪ : ( 1990‬ﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻓﻲ ﺍﻟﻁﻔﻭﻟـﺔ‬

‫ﺍﻟﻤﺒﻜﺭﺓ ‪ ،‬ﻤﻜﺘﺒﺔ ﺩﺍﺭ ﺍﻟﻔﻼﺡ ‪ ،‬ﺍﻟﻜﻭﻴﺕ ‪.‬‬

‫‪ −‬ﺍﻟﺩﻴﺏ‪ ،‬ﻋﻠﻲ ) ‪ : (1988‬ﺍﺨﺘـﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤـﺎﻋﻲ‪ ،‬ﺩﺭﺍﺴـﺎﺕ‬

‫ﺘﺭﺒﻭﻴﺔ‪ ،‬ﻤﺠﻠﺩ )‪ ، (3‬ﻋﺩﺩ )‪ ، (11‬ﻤﺠﻤﻭﻋﺔ ) ‪( 4‬‬

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‫‪ −‬ﺭﺍﺠﺢ ‪ ،‬ﺃﺤﻤﺩ ﻋﺯﺕ ) ‪ : (1982‬ﺃﺼﻭل ﻋﻠﻡ ﺍﻟﻨﻔﺱ ‪ ،‬ﻁ‪ ،10‬ﺍﻟﻤﻜﺘﺏ ﺍﻟﻤﺼﺭﻱ‬
‫ﺍﻟﺤﺩﺙ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻹﺴﻜﻨﺩﺭﻴﺔ ‪.‬‬

‫‪ −‬ﺍﻟﺭﻓﺎﻋـﻲ‪ ،‬ﻨﻌﻴـﻡ )‪:(1987‬ﺍﻟﺼﺤـﺔ ﺍﻟﻨﻔﺴﻴﺔ‪" ،‬ﺩﺭﺍﺴﺔ ﻓﻲ ﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺍﻟﺘﻜﻴﻑ"‬

‫‪ ،‬ﻁ‪ ،7‬ﺠﺎﻤﻌﺔ ﺩﻤﺸﻕ ‪.‬‬

‫‪ −‬ﺭﻤﻀﺎﻥ ‪ ،‬ﺭﺸﻴﺩﺓ ﻋﺒﺩ ﺍﻟﺭﺅﻭﻑ )‪ :(1998‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻸﺒﻨﺎﺀ ‪،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‬

‫‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﺯﻗﺎﺯﻴﻕ ‪ ،‬ﺩﺍﺭ ﺍﻟﻜﺘﺏ ﺍﻟﻌﻠﻤﻴﺔ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪.‬‬

‫‪ −‬ﺍﻟﺭﻴﺤﺎﻨﻲ ‪ ،‬ﺴﻠﻴﻤﺎﻥ ) ‪ : : ( 1985‬ﺃﺜﺭ ﻨﻤﻁ ﺍﻟﺘﻨﺸﺌﺔ ﺍﻷﺴﺭﻴﺔ ﻓﻲ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻷﻤﻥ"‬

‫‪ ،‬ﻤﺠﻠﺔ ﺩﺭﺍﺴﺎﺕ ‪ ،‬ﺍﻟﻤﺠﻠﺩ ﺍﻟﺜﺎﻨﻲ ﻋﺸﺭ ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺤﺎﺩﻱ ﻋﺸﺭ‪.‬‬

‫‪ −‬ﺍﻟﺯﻋﺒﻲ ‪ ،‬ﺍﺤﻤﺩ ﻤﺤﻤﺩ )‪ : (1994‬ﺍﻹﺭﺸﺎﺩ ﺍﻟﻨﻔﺴﻲ ‪" ،‬ﻨﻅﺭﻴﺎﺘـﻪ ‪ -‬ﺍﺘﺠﺎﻫﺎﺘـﻪ ‪-‬‬

‫ﻤﺠﺎﻻﺘﻪ" ‪ ،‬ﺩﺍﺭ ﺍﻟﺤﻜﻤﺔ ﺍﻟﻴﻤﺎﻨﻴﺔ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪ ،‬ﺼﻨﻌﺎﺀ ‪.‬‬

‫‪ −‬ﺯﻫﺭﺍﻥ ‪ ،‬ﺤﺎﻤﺩ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ) ‪ : (1977‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ ‪ ،‬ﻋﺎﻟﻡ‬

‫ﺍﻟﻜﺘﺏ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺯﻫﺭﺍﻥ ‪ ،‬ﺤﺎﻤﺩ ﻋﺒﺩ ﺍﻟﺴﻼﻡ ) ‪ : (1977‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻌﻼﺝ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻁ‪، 3‬‬
‫ﻋﺎﻟﻡ ﺍﻟﻜﺘﺏ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺯﻫﺭﺍﻥ ‪ ،‬ﻨﻴﻔﻴﻥ ﻤﺤﻤﺩ ﻋﻠﻲ ) ‪" : (1994‬ﺩﺭﺍﺴﺔ ﺍﻟﺸﻌﻭﺭ ﺒﺎﻟﻭﺤﺩﺓ ﺍﻟﻨﻔﺴﻴﺔ ﻟـﺩﻯ‬
‫ﺍﻟﻤﺭﺍﻫﻘﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻤﻥ ﺍﻟﺠﻨﺴﻴﻥ ﻭﻋﻼﻗﺘﻪ ﺒﺄﺴﺎﻟﻴﺏ ﺍﻵﺒﺎﺀ ﻓﻲ ﺘﻨـﺸﺌﺘﻬﻡ" ‪ ،‬ﺭﺴـﺎﻟﺔ‬
‫ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪ ،‬ﺠﺎﻤﻌﺔ ﻋﻴﻥ ﺸﻤﺱ ‪.‬‬

‫‪ −‬ﺍﻟﺯﻴﺎﺩﻱ‪ ،‬ﻤﺤﻤﻭﺩ ) ‪":(1987‬ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺍﻹﻜﻠﻴﻨﻴﻜﻲ ﻟﻠﺘﺸﺨﻴﺹ ﻭﺍﻟﻌﻼﺝ"‪ ،‬ﻤﻜﺘﺒﺔ‬

‫ﺍﻷﻨﺠﻠﻭ ﺍﻟﻤﺼﺭﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺴﻤﺎﺭﺓ ‪ ،‬ﻋﺯﻴﺯ ﻭﻨﻤﺭ ‪ ،‬ﻋﺼﺎﻡ ) ‪ : (1991‬ﻤﺤﺎﻀﺭﺍﺕ ﻓﻲ ﺍﻟﺘﻭﺠﻴﻪ ﻭﺍﻹﺭﺸﺎﺩ ‪،‬‬

‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﻟﻠﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺍﻷﺭﺩﻥ ‪.‬‬

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‫‪ −‬ﺍﻟﺴﻭﺩﺍﻨﻲ ‪ ،‬ﻴﺤﻴﻰ ﻤﺤﻤﺩ ﺴـﻠﻁﺎﻥ ) ‪ " : (1990‬ﻗﻴـﺎﺱ ﺍﻟﺘﻭﺍﻓـﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ‬
‫ﻭﺍﻟﻨﻔﺴﻲ ﻷﺒﻨﺎﺀ ﺍﻟﺸﻬﺩﺍﺀ ﻓﻲ ﺍﻟﻤﺭﺤﻠﺔ ﺍﻟﻤﺘﻭﺴﻁﺔ" ‪ .‬ﺭﺴﺎﻟﺔ ﺩﻜﺘﻭﺭﺍﻩ ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‬
‫‪ ،‬ﺠﺎﻤﻌﺔ ﺒﻐﺩﺍﺩ‪.‬‬

‫‪ −‬ﺴﻭﻴﺩ‪ ،‬ﻤﺤﻤﺩ ﻨـﻭﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﺤﻔﻴـﻅ )‪:(1995‬ﻤﻨﻬـﺞ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﻨﺒﻭﻴﺔ ﻟﻠﻁﻔـل‬

‫‪ ،‬ﻁ‪ ، 5‬ﺩﺍﺭ ﺍﺒﻥ ﻜﺜﻴﺭ‪ ،‬ﺩﻤﺸﻕ ‪.‬‬

‫‪ −‬ﺍﻟﺴﻴﻭﻁﻲ ‪ ،‬ﺠﻼل ﺍﻟﺩﻴﻥ ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ﺍﺒﻥ ﺃﺒﻲ ﺒﻜﺭ‪ ) ،‬ﺏ‪-‬ﺕ(‪ :‬ﺍﻟﺠﺎﻤﻊ ﺍﻟﺼﻐﻴﺭ‪.‬‬

‫‪ −‬ﺸﺘﺎﺕ ‪ ،‬ﺴﻬﺎ )‪ " : ( 2000‬ﺍﻟﺒﻨﺎﺀ ﺍﻟﻨﻔﺴﻲ ﻟﺸﺨﺼﻴﺔ ﺍﻟﻁﻔـل ﺍﻟﻴﺘـﻴﻡ" ‪ .‬ﺭﺴـﺎﻟﺔ‬

‫ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪ ،‬ﻗﺴﻡ ﺍﻟﺩﺭﺍﺴﺎﺕ ﺍﻟﻌﻠﻴﺎ ‪ ،‬ﺍﻟﺠﺎﻤﻌﺔ ﺍﻹﺴﻼﻤﻴﺔ ﺒﻐﺯﺓ ‪.‬‬

‫‪ −‬ﺍﻟﺸﺭﻗﺎﻭﻱ ‪ ،‬ﻤﺼﻁﻔﻰ ﺨﻠﻴل )‪ " :(1986‬ﻗﻴﺎﺱ ﻤﺅﺸﺭﺍﺕ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤـﺎﻋﻲ‬

‫ﺍﻟﻤﺩﺭﺴﻲ ﻟﻁﻔل ﺍﻟﻤﺭﺤﻠﺔ ﺍﻻﺒﺘﺩﺍﺌﻴﺔ" ‪ .‬ﻤﺠﻠﺔ ﺍﻟﺘﺭﺒﻴﺔ‪،‬ﺠﺎﻤﻌﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ‪ ،‬ﺠﺯﺀ ‪5‬‬
‫‪ ،‬ﻋﺩﺩ ‪ 7‬ﻤﺠﻤﻭﻋﺔ ‪. 6‬‬

‫‪ −‬ﺍﻟﺸﺭﻴﻑ ‪ ،‬ﺃﻤﻴﻨﺔ ﺃﺤﻤﺩ ) ‪ " : (1998‬ﺃﺜﺭ ﺃﺴﺎﻟﻴﺏ ﺘﺭﺒﻴﺔ ﺍﻷﻡ ﺍﻟﺒﺩﻴﻠﺔ ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ‬
‫ﺍﻟﻨﻔﺴﻲ ﻷﻁﻔﺎل ﺍﻟﻘﺭﻴﺔ ﺍﻟﻨﻤﻭﺫﺠﻴﺔ ‪، " S.O.S‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﺠﺎﻤﻌﺔ ﺃﻡ ﺩﺭﻤﺎﻥ ‪،‬‬
‫ﺍﻟﺴﻭﺩﺍﻥ‪.‬‬

‫‪ −‬ﺍﻟﺼﻐﻴﺭ ‪ ،‬ﻨﻭﺭ ﺍﻟﻬﺎﺩﻱ ﻋﺒﺩ ﺍﷲ ) ‪ " : (1998‬ﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟـﺩﻯ ﺃﺒﻨـﺎﺀ‬

‫ﺍﻟﺸﻬﺩﺍﺀ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻓﻲ ﻤﺭﺤﻠﺔ ﺍﻷﺴﺎﺱ ﺒﻭﻻﻴـﺔ ﺍﻟﺨﺭﻁـﻭﻡ"‪.‬‬
‫ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‪ ،‬ﺠﺎﻤﻌﺔ ﺃﻡ ﺩﺭﻤﺎﻥ ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ‪.‬‬

‫‪ −‬ﻁﻪ ‪ ،‬ﻓﺭﺝ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ) ‪ : (1999‬ﺃﺼﻭل ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﺍﻟﺤﺩﻴﺙ ‪ ،‬ﻋﻴﻥ ﻟﻠﺩﺭﺍﺴﺎﺕ‬
‫ﻭﺍﻟﺒﺤﻭﺙ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺍﻟﻁﻴﺏ ‪ ،‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻅﺎﻫﺭ ) ‪ : (1989‬ﻤﺸﻜﻼﺕ ﺍﻷﺒﻨﺎﺀ ﻤـﻥ ﺍﻟﺠﻨـﻴﻥ ﺇﻟـﻰ‬

‫ﺍﻟﻤﺭﺍﻫﻘﺔ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ﺍﻟﺠﺎﻤﻌﻴﺔ ‪ ،‬ﺍﻻﺴﻜﻨﺩﺭﻴﺔ ‪.‬‬

‫‪ −‬ﺍﻟﻁﻴﺏ‪ ،‬ﻤﺤﻤﺩ ﻋﺒﺩ ﺍﻟﻅﺎﻫﺭ‪ : (1994 ) ،‬ﻤﺒﺎﺩﺉ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓـﺔ‬
‫ﺍﻟﺠﺎﻤﻌﻴﺔ ‪ ،‬ﺍﻻﺴﻜﻨﺩﺭﻴﺔ‬

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‫‪ −‬ﻋﺒﺎﺱ ‪ ،‬ﻋﻠﻲ ﺤﺴﻥ ) ‪ " : (1980‬ﻨﻭﻉ ﺍﻟﺭﻋﺎﻴﺔ ﻭﺘﺄﺜﻴﺭﻩ ﻋﻠﻰ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ‬
‫ﻜﻤﻔﻬﻭﻡ ﺘﻜﻴﻔﻲ ﻓﻲ ﻋﻴﻨﺔ ﻤﻥ ﺍﻷﻁﻔﺎل ﻓﻲ ﺍﻷﺭﺩﻥ" ‪ .‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﺍﻟﺠﺎﻤﻌـﺔ‬
‫ﺍﻷﺭﺩﻨﻴﺔ ‪.‬‬

‫‪ −‬ﻋﺒﺎﺱ ‪ ،‬ﻓﻴﺼل )‪ : (1994‬ﺃﻀﻭﺍﺀ ﻋﻠﻰ ﺍﻟﻤﻌﺎﻟﺠﺔ ﺍﻟﻨﻔﺴﻴﺔ ‪ -‬ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻕ‪.‬‬

‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻠﺒﻨﺎﻨﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪ −‬ﻋﺒﺎﺱ‪ ،‬ﻓﻴﺼل ) ‪ :(1982‬ﺍﻟﺸﺨﺼﻴﺔ ﻓﻲ ﻀﻭﺀ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔـﺴﻲ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﻜـﺭ‬

‫ﺍﻟﻠﺒﻨﺎﻨﻲ ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪ −‬ﻋﺒﺩ ﺍﻟﺭﺤﻴﻡ ‪ ،‬ﻁﻠﻌﺕ ﺤﺴﻥ ) ‪ " : (1986‬ﻭﺠﻬﺔ ﺍﻟﺘﺤﻜﻡ ﻭﺘﻘﺒل ﺍﻵﺨـﺭﻴﻥ ﻟـﺩﻯ‬
‫ﻁﻼﺏ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻭﻏﻴﺭ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺁﺒﺎﺌﻬﻡ"‪ .‬ﻤﺠﻠﺔ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪،‬‬
‫ﺠﺎﻤﻌﺔ ﺍﻟﻤﻨﺼﻭﺭﺓ ‪ ،‬ﻤﺠﻤﻭﻋﺔ ‪ 6‬ﻋﺩﺩ ‪ 7‬ﻓﺒﺭﺍﻴﺭ ‪. 86‬‬

‫‪ −‬ﻋﺒﺩ ﺍﻟﻐﻔﺎﺭ ‪ ،‬ﻋﺒـﺩ ﺍﻟﺴﻼﻡ ) ﺏ ‪ ،‬ﺕ(‪ :‬ﻤﻘﺩﻤﺔ ﻓﻲ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ‬
‫ﺍﻟﻌﺭﺒﻴﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﻋﺒﺩ ﺍﻟﻠﻁﻴﻑ ‪ ،‬ﻤﺩﺤﺕ ﻋﺒﺩ ﺍﻟﺤﻤﻴـﺩ ) ‪ : (1990‬ﺍﻟـﺼﺤﺔ ﺍﻟﻨﻔـﺴﻴﺔ ﻭﺍﻟﺘﻔـﻭﻕ‬

‫ﺍﻟﺩﺭﺍﺴﻲ‪ .‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﻋﺘﻠﻡ ‪ ،‬ﺃﻤﺎﻨﻲ ﻋﺒﺩ ﺍﻟﻤﺠﻴﺩ ) ‪ " : (1992‬ﺩﺭﺍﺴﺔ ﺃﺜﺭ ﺒﻌﺽ ﺍﻟﻤﺘﻐﻴﺭﺍﺕ ﺍﻷﺴـﺭﻴﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﻸﻁﻔﺎل" ‪ .‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪ ،‬ﺠﺎﻤﻌﺔ ﻁﻨﻁﺎ ‪.‬‬

‫‪ −‬ﻋﺩﺱ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ ) ‪ : (1992‬ﺃﺴﺎﺴﻴﺎﺕ ﺍﻟﺒﺤﺙ ﺍﻟﺘﺭﺒـﻭﻱ ‪ ،‬ﺩﺍﺭ ﺍﻟﻔﺭﻗـﺎﻥ ‪،‬‬

‫ﻋﻤﺎﻥ ‪.‬‬

‫‪ −‬ﻋﺯﺏ ‪ ،‬ﺤﺴﺎﻡ ﺍﻟﺩﻴﻥ ﻤﺤﻤﻭﺩ ) ‪ " : ( 1974‬ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ ﻷﺜﺭ ﺍﻹﻗﺎﻤﺔ ﺍﻟﺩﺍﺨﻠﻴﺔ‬
‫ﻋﻠﻰ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻁﻼﺏ ﺍﻟﻤﺘﻔﻭﻗﻴﻥ ﺘﺤﺼﻴﻠﻴﺎﹰ ﺒﺎﻟﻤﺭﺤﻠﺔ ﺍﻟﺜﺎﻨﻭﻴـﺔ" ‪ .‬ﺭﺴـﺎﻟﺔ‬
‫ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﺍﻟﺠﻤﻌﻴﺔ ﺍﻟﻤﺼﺭﻴﺔ ﻟﻠﺩﺭﺍﺴﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﺍﻟﻜﺘﺎﺏ ﺍﻟﺴﻨﻭﻱ ‪.‬‬

‫‪ −‬ﺍﻟﻌﺴﻘﻼﻨﻲ‪ ،‬ﺃﺤﻤﺩ ﺒﻥ ﻋﻠﻲ ﺍﺒﻥ ﺃﺒﻲ ﺤﺠﺭ ) ﺏ‪-‬ﺕ( ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺒﺸﺭﺡ ﺼﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻤﺠﻠﺩ ‪ ، 10‬ﺩﺍﺭ ﺍﻟﻔﻜﺭ ﺍﻟﻌﺭﺒﻲ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

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‫‪ −‬ﻋﻁﻴﺔ ‪ ،‬ﺭﺃﻓﺕ ) ‪ : ( 1991‬ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ ﻟﺒﻌﺽ ﺍﻟﺠﻭﺍﻨﺏ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬
‫ﻟﻠﻁﻼﺏ ﺍﻷﻴﺘﺎﻡ ﻭﺍﻟﻌﺎﺩﻴﻴﻥ‪ .‬ﻤﺠﻠﺔ ﺍﻟﺒﺤﺙ ﻓﻲ ﺍﻟﺘﺭﺒﻴﺔ ﻭﻋﻠﻡ ﺍﻟـﻨﻔﺱ ‪ ،‬ﺠــﺎﻤﻌﺔ‬
‫ﺍﻟﻤﻨﻴﺎ‪ ،‬ﺍﻟﻌﺩﺩ ﺍﻟﺭﺍﺒﻊ ‪ ،‬ﺃﺒﺭﻴل ‪.‬‬

‫‪ −‬ﻋﻜﺎﺸﺔ ‪ ،‬ﻤﺤﻤﻭﺩ ﻓﺘﺤﻲ ) ‪ " : (1985‬ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ﻭﻋﻼﻗﺘﻪ ﺒﺒﻌﺽ ﺍﻟﻤﺘﻐﻴـﺭﺍﺕ‬

‫ﺍﻟﺒﻴﺌﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ ﻟﺩﻯ ﻋﻴﻨﺔ ﻤﻥ ﺃﻁﻔﺎل ﺍﻟﻴﻤﻥ"‪ .‬ﻤﺠﻠﺔ ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪،‬ﺍﻟﻤﻨﺼﻭﺭﺓ ‪،‬‬
‫ﻤﺞ ‪ 6‬ﻋﺩﺩ‪. 7‬‬

‫‪ −‬ﻋﻠﻭﺍﻥ ‪ ،‬ﻋﺒﺩ ﺍﷲ ﻨﺎﺼﺢ ) ‪ : (1978‬ﺘﺭﺒﻴﺔ ﺍﻷﻭﻻﺩ ﻓـﻲ ﺍﻹﺴـﻼﻡ‪ .‬ﻁ‪ ، 2‬ﺩﺍﺭ‬

‫ﺍﻟﺴﻼﻡ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪ −‬ﻋﻠﻭﺍﻥ ‪ ،‬ﻋﺒﺩ ﺍﷲ ﻨﺎﺼﺢ ) ‪ : (1983‬ﺍﻟﺘﻜﺎﻓل ﺍﻻﺠﺘﻤﺎﻋﻲ ﻓﻲ ﺍﻹﺴﻼﻡ‪ .‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ‬

‫ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ ﻭﺍﻟﺘﻭﺯﻴﻊ ‪ ،‬ﺤﻠﺏ ‪.‬‬

‫‪ −‬ﻋﻠﻲ ‪ ،‬ﻋﻠﻲ ﺃﺤﻤﺩ ) ﺏ‪ ،‬ﺕ( ﺍﻷﺴﺱ ﺍﻟﻨﻅﺭﻴﺔ ﻭﺍﻟﺘﻁﺒﻴﻘﻴﺔ ﻟﻠﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻤﻜﺘﺒﺔ‬
‫ﻋﻴﻥ ﺸﻤﺱ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﻋﻠﻲ ‪ ،‬ﻏﺎﺩﺓ ﻤﺼﻁﻔﻰ ) ‪ " : (1999‬ﺩﺭﺍﺴﺔ ﻓﻲ ﻤﻔﻬـﻭﻡ ﺍﻟـﺫﺍﺕ ﻭﺍﻟﺘﺤـﺼﻴل‬

‫ﺍﻟﺩﺭﺍﺴﻲ ﻟﻸﻁﻔﺎل ﺍﻟﻤﻭﺩﻋﻴﻥ ﻓﻲ ﻤﺅﺴﺴﺎﺕ ﺍﻹﻴﻭﺍﺀ ﻭﺍﻷﻁﻔﺎل ﺍﻟﺫﻴﻥ ﻴﻌﻴﺸﻭﻥ ﻤـﻊ‬
‫ﺃﺴﺭﻫﻡ "‪ .‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ‪ ،‬ﺠﺎﻤﻌﺔ ﺃﻡ ﺩﺭﻤﺎﻥ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

‫‪ −‬ﻋﻤﺭﻭ ‪ ،‬ﻤﺤﻤﺩ ﻤﺤﻤﻭﺩ ) ‪ : (1996‬ﺘﺭﺒﻴﺔ ﺍﻟﻴﺘﻴﻡ ﻓﻲ ﺍﻹﺴﻼﻡ‪ .‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪،‬‬

‫ﻜﻠﻴﺔ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻟﻴﺭﻤﻭﻙ ‪ ،‬ﺍﻷﺭﺩﻥ ‪.‬‬

‫‪ −‬ﻋﻭﺽ ‪ ،‬ﻋﺒﺎﺱ ) ‪ : (1996‬ﺍﻟﻤﻭﺠﺯ ﻓـﻲ ﺍﻟـﺼﺤﺔ ﺍﻟﻨﻔـﺴﻴﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓـﺔ‬

‫ﺍﻟﺠﺎﻤﻌﻴﺔ‪ ،‬ﺍﻻﺴﻜﻨﺩﺭﻴﺔ‪.‬‬

‫‪ −‬ﺍﻟﻌﻴﺴﻭﻱ ‪ ،‬ﻋﺒﺩ ﺍﻟﺭﺤﻤﻥ )‪ : ( 1985‬ﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺍﻟﺘﻨـﺸﺌﺔ ﺍﻻﺠﺘﻤﺎﻋﻴـﺔ ‪ .‬ﺩﺍﺭ‬

‫ﺍﻟﻔﻜﺭ ﺍﻟﺠﺎﻤﻌﻲ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﻏﻨﻴﻡ ‪ ،‬ﺴﻴﺩ ) ‪ : (1987‬ﺴﻴﻜﻭﻟﻭﺠﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ‪ -‬ﻤﺤﺩﺩﺍﺘﻬﺎ‪ -‬ﻗﻴﺎﺴﻬﺎ ‪ -‬ﻨﻅﺭﻴﺎﺘﻬﺎ‬

‫‪ .‬ﺩﺍﺭ ﺍﻟﻨﻬﻀﺔ ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

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‫‪ −‬ﻓﺭﻭﻴﺩ ﺴﻴﺠﻤﻭﻨﺩ ) ‪ : (1952‬ﻤﺤﺎﻀﺭﺍﺕ ﺘﻤﻬﻴﺩﻴﺔ ﻓﻲ ﺍﻟﺘﺤﻠﻴل ﺍﻟﻨﻔﺴﻲ‪ .‬ﺘﺭﺠﻤـﺔ‬
‫ﻋﺯﺕ ﺭﺍﺠﺢ ‪ ،‬ﻤﻜﺘﺒﺔ ﻤﺼﺭ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﻓﻬﻤﻲ ‪ ،‬ﻤﺼﻁﻔﻰ ) ‪ : ( 1970‬ﺍﻟﺘﻜﻴﻑ ﺍﻟﻨﻔﺴﻲ ‪ .‬ﻤﻜﺘﺒﺔ ﻤﺼﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﻓﻬﻤﻲ ‪ ،‬ﻤﺼﻁﻔﻰ ) ‪ : (1997‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ‪ -‬ﺩﺭﺍﺴـﺎﺕ ﻓـﻲ ﺴـﻴﻜﻭﻟﻭﺠﻴﺔ‬

‫ﺍﻟﺘﻜﻴﻑ‪ .‬ﻤﻜﺘﺒﺔ ﺍﻟﺨﺎﻨﺠﻲ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﺍﻟﻔﻴﺭﻭﺯ ﺃﺒﺎﺩﻱ‪ ،‬ﻤﺠﺩ ﺍﻟﺩﻴﻥ ﻤﺤﻤﺩ ﺒﻥ ﻴﻌﻘﻭﺏ ) ﺏ‪ ،‬ﺕ ( ‪ -‬ﺍﻟﻘﺎﻤﻭﺱ ﺍﻟﻤﺤـﻴﻁ ‪،‬‬
‫ﺩﺍﺭ ﺍﻟﻔﻜﺭ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﺍﻟﻘﺎﺌﻤﻲ ‪ ،‬ﻋﻠﻲ) ‪ : (1996‬ﺍﻷﺴﺭﺓ ﻭﻤﺘﻁﻠﺒﺎﺕ ﺍﻷﻁﻔﺎل ‪ ،‬ﺩﺍﺭ ﺍﻟﻨﺒﻼﺀ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪ −‬ﻗﺎﺴﻡ ‪ ،‬ﺃﻨﺴﻲ ) ‪ " : (1994‬ﻤﻔﻬﻭﻡ ﺍﻟﺫﺍﺕ ﻭﺍﻻﻀﻁﺭﺍﺒﺎﺕ ﺍﻟـﺴﻠﻭﻜﻴﺔ ﻟﻸﻁﻔـﺎل‬

‫ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﻤﻥ ﺍﻟﻭﺍﻟﺩﻴﻥ ﺩﺭﺍﺴﺔ ﻤﻘﺎﺭﻨﺔ "‪ .‬ﺭﺴﺎﻟﺔ ﺩﻜﺘﻭﺭﺍﺓ ‪ ،‬ﻜﻠﻴﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﺠﺎﻤﻌﺔ‬
‫ﻋﻴﻥ ﺸﻤﺱ ‪.‬‬

‫‪ −‬ﺍﻟﻘﺎﻀﻲ ‪ ،‬ﻴﻭﺴﻑ ﻤﺼﻁﻔﻰ "ﻭﺁﺨﺭﻭﻥ " ) ‪ :(1981‬ﺍﻹﺭﺸﺎﺩ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺘﻭﺠﻴـﻪ‬

‫ﺍﻟﺘﺭﺒﻭﻱ‪ .‬ﻁ‪ ،11‬ﺩﺍﺭ ﺍﻟﻤﺭﻴﺦ ‪ ،‬ﺍﻟﺭﻴﺎﺽ ‪.‬‬

‫‪ −‬ﻗﻁﺏ ‪ ،‬ﺴﻴﺩ ) ‪ : (1980‬ﻓﻲ ﻅﻼل ﺍﻟﻘﺭﺍﻥ ‪ ،‬ﻁ‪ ، 9‬ﺩﺍﺭ ﺍﻟﺸﺭﻭﻕ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪ −‬ﺍﻟﻘﻭﺼﻲ ‪ ،‬ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ )‪ : (1969‬ﺃﺴﺱ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔـﺴﻴﺔ ‪ ،‬ﻤﻜﺘﺒـﺔ ﺍﻟﻨﻬـﻀﺔ‬

‫ﺍﻟﻤﺼﺭﻴﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‪.‬‬

‫‪ −‬ﺍﻟﻜﺒﻴﺴﻲ ‪ ،‬ﻋﺒﺩ ﺍﻟﻜﺭﻴﻡ ﻋﺒﻴﺩ ) ‪ " : (1988‬ﻗﻴﺎﺱ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫ﻟﺩﻯ ﺍﻷﺤﺩﺍﺙ ﺍﻟﺠﺎﻨﺤﻴﻥ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﻤﻌﺎﻤﻠﺔ ﺍﻟﻭﺍﻟﺩﻴﺔ " ‪ .‬ﺭﺴـﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﻜﻠﻴﺔ‬
‫ﺍﻵﺩﺍﺏ ﺍﻟﺠﺎﻤﻌﺔ ﺍﻟﻤﺴﺘﻨﺼﺭﻴﺔ‪ ،‬ﺒﻐﺩﺍﺩ ‪.‬‬

‫‪ −‬ﻜﻔﺎﻓﻲ ‪،‬ﻋﻼﺀ ﺍﻟﺩﻴﻥ ) ‪ : (1990‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻁ‪ ، 3‬ﻫﺠﺭ ﻟﻠﻁﺒﺎﻋﺔ ﻭﺍﻟﻨﺸﺭ‪،‬‬

‫ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

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‫‪ −‬ﺍﻟﻜﻴﻼﻨﻲ ‪ ،‬ﻋﺒﺩ ﺍﷲ ﺯﻴﺩ ‪ ،‬ﻭ ﻋﺒﺎﺱ ‪ ،‬ﻋﻠﻲ ) ‪ : ( 1981‬ﺍﻟﻔﺭﻭﻕ ﻓـﻲ ﻤﻔﻬـﻭﻡ‬
‫ﺍﻟﺫﺍﺕ ﺒﻴﻥ ﺍﻷﻴﺘﺎﻡ ﻭﻏﻴﺭ ﺍﻷﻴﺘﺎﻡ‪ .‬ﻤﺠﻠﺔ ﺩﺭﺍﺴﺎﺕ‪ ،‬ﻤﺠﻠﺩ ‪ ،8‬ﻋﺩﺩ‪. 1‬‬

‫‪ −‬ﻤﺤﻤﺩ ‪ ،‬ﺇﺨﻼﺹ ﻋﺒﺩ ﺍﷲ ) ‪ : ( 1998‬ﻓﻘﺩﺍﻥ ﺍﻷﻡ ﻭﻋﻼﻗﺘﻪ ﺒﺎﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨـﺼﻲ‬

‫ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻭﺍﻟﺘﺤﺼﻴل ﺍﻟﺩﺭﺍﺴﻲ ﻟﻸﺒﻨﺎﺀ‪ .‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﻜﻠﻴـﺔ ﺍﻟﺘﺭﺒﻴـﺔ ‪،‬‬
‫ﺠﺎﻤﻌﺔ ﺃﻡ ﺩﺭﻤﺎﻥ ﺍﻹﺴﻼﻤﻴﺔ ‪.‬‬

‫‪ −‬ﻤﺤﻤﺩ‪ ،‬ﻤﺤﻤﺩ ﻋﻭﺩﺓ ‪ ،‬ﻭﻤﺭﺴﻲ ‪ ،‬ﻜﻤﺎل ﺇﺒﺭﺍﻫﻴﻡ ) ‪ : (1986‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻲ‬

‫ﻀﻭﺀ ﻋﻠﻡ ﺍﻟﻨﻔﺱ ﻭﺍﻹﺴﻼﻡ‪ .‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ ‪ ،‬ﺍﻟﻜﻭﻴﺕ‪.‬‬

‫‪ −‬ﻤﺨﻴﻤﺭ ‪ ،‬ﺴﻤﻴﺭ ﻜﺎﻤل )‪ : (1996‬ﺘﻘﺩﻴﺭ ﺍﻟﺫﺍﺕ ﻭﺍﻟﺘﻭﺍﻓﻕ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻠﻁﻠﺒﺔ ﺃﺒﻨﺎﺀ‬

‫ﺍﻟﺸﻬﺩﺍﺀ ﺒﻘﻁﺎﻉ ﻏﺯﺓ ‪ .‬ﺭﺴﺎﻟﺔ ﻤﺎﺠﺴﺘﻴﺭ ‪ ،‬ﻜﻠﻴـﺔ ﺍﻟﺘﺭﺒﻴـﺔ‪ ،‬ﺠﺎﻤﻌـﺔ ﺃﻡ ﺩﺭﻤـﺎﻥ‬
‫ﺍﻹﺴﻼﻤﻴﺔ ‪ ،‬ﺍﻟﺴﻭﺩﺍﻥ‪.‬‬

‫‪ −‬ﻤﺭﺴﻲ ‪ ،‬ﺴﻴﺩ ﻋﺒﺩ ﺍﻟﺤﻤﻴﺩ ) ‪ : ( 1985‬ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺴﻭﻴﺔ‪ .‬ﻤﻜﺘﺒﺔ ﻭﻫﺒﺔ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬

‫‪.‬‬

‫‪ −‬ﻤﺭﺴﻲ‪ ،‬ﻜﻤﺎل ﺇﺒﺭﺍﻫﻴﻡ ) ‪ :(1988‬ﺍﻟﻤﺩﺨل ﺇﻟﻰ ﻋﻠﻡ ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‪ .‬ﺩﺍﺭ ﺍﻟﻘﻠﻡ ‪،‬‬
‫ﺍﻟﻜﻭﻴﺕ ‪.‬‬

‫‪ −‬ﺍﻟﻤﻠﻴﺠﻲ ‪" ،‬ﻋﺒﺩﺍﻟﻤﻨﻌﻡ ﻭﺁﺨﺭﻭﻥ" ) ‪ :(199‬ﺍﻟﻨﻤﻭ ﺍﻟﻨﻔـﺴﻲ ﻁ‪ ، 5‬ﺩﺍﺭ ﺍﻟﻨﻬـﻀﺔ‬

‫ﺍﻟﻌﺭﺒﻴﺔ ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪ −‬ﻤﻭﻜﻭ ‪ ،‬ﺠﻭﺭﺝ )‪ :( 1978‬ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﻭﺠﺩﺍﻨﻴﺔ ﻭﺍﻟﻤﺯﺍﺠﻴﺔ ﻟﻠﻁﻔل ‪ ،‬ﺘﺭﺠﻤﺔ ﻤﻨﻴـﺭ‬

‫ﺍﻟﻌﺼﺭﺓ ‪ ،‬ﻭﻨﻅﻤﻲ ﻟﻭﻗﺎ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ‬

‫‪ −‬ﻤﻴﺎﺴﺎ ‪ ،‬ﻤﺤﻤﺩ ) ‪ :(1997‬ﺍﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻷﻤﺭﺍﺽ ﺍﻟﻨﻔـﺴﻴﺔ ﻭﺍﻟﻌﻘﻠﻴـﺔ‪ ،‬ﺩﺍﺭ‬

‫ﺍﻟﺠﻴل ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

‫‪ −‬ﺍﻟﻨﻭﻭﻱ ‪ ،‬ﻴﺤﻴﻰ ﺒﻥ ﺸﺭﻑ )‪ :(1993‬ﺭﻴﺎﺽ ﺍﻟﺼﺎﻟﺤﻴﻥ ﻤﻥ ﻜﻼﻡ ﺴﻴﺩ ﺍﻟﻤﺭﺴﻠﻴﻥ‬

‫‪ .‬ﺩﺍﺭ ﺍﻟﺠﻴل ‪ ،‬ﺒﻴﺭﻭﺕ ‪.‬‬

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‫‪ −‬ﻫﻭﺍﺵ ‪ ،‬ﻜﻔﺎﺡ ﺨﺎﻟﺩ ) ‪ " :(1994‬ﻓﺎﻋﻠﻴﺔ ﺒﺭﻨﺎﻤﺞ ﺍﻟﺭﻋﺎﻴﺔ ﻓﻲ ﺘﺭﺒﻴﺔ ﺍﻷﻁﻔﺎل ﻓﻲ‬
‫ﺍﻷﺭﺩﻥ ﻓﻲ ﺍﻟﺘﻜﻴﻑ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﻟﻸﻁﻔﺎل ﺍﻷﻴﺘﺎﻡ" ‪ .‬ﺭﺴﺎﻟﺔ ﻤﺎﺠـﺴﺘﻴﺭ‪،‬‬
‫ﺍﻟﺠﺎﻤﻌﺔ ﺍﻷﺭﺩﻨﻴﺔ‪ ،‬ﻋﻤﺎﻥ‪.‬‬

‫‪ −‬ﻴﺎﺴﻴﻥ ‪ ،‬ﺤﻤﺩﻱ ﻭﺁﺨﺭﻭﻥ ) ‪ " :(2000‬ﺇﺴﺎﺀﺓ ﻤﻌﺎﻤﻠﺔ ﻁﻔل ﻤﺎ ﻗﺒـل ﺍﻟﻤﺩﺭﺴـﺔ‬

‫ﻭﺨﺼﺎﺌﺼﻪ ﺍﻟﻨﻔﺴﻴﺔ " ‪ .‬ﺍﻟﻤﺠﻠﺔ ﺍﻟﺘﺭﺒﻭﻴﺔ ‪ .‬ﺍﻟﻌﺩﺩ ) ‪ ،(55‬ﺍﻟﻤﺠﻠﺩ ﺍﻟﺭﺍﺒﻊ ﻋﺸﺭ ‪.‬‬

‫‪ −‬ﻴﻭﻨﺱ ‪ ،‬ﺍﻨﺘﺼﺎﺭ ) ‪ : (1978‬ﺍﻟﺴﻠﻭﻙ ﺍﻹﻨﺴﺎﻨﻲ ‪ ،‬ﺩﺍﺭ ﺍﻟﻤﻌﺎﺭﻑ‪ ،‬ﺍﻟﻘﺎﻫﺭﺓ ‪.‬‬

‫‪ −‬ﻴﻭﻨﺱ ‪ ،‬ﺭﺒﻴﻊ ﺸﻌﺒﺎﻥ ﻋﺒﺩ ﺍﻟﻌﻠﻴﻡ ) ‪ " : (1993‬ﺩﺭﺍﺴﺔ ﻋﺎﻤﻠﻴﺔ ﻟﻠﺘﻜﻭﻴﻥ ﺍﻟﻨﻔـﺴﻲ‬
‫ﻟﻸﻁﻔﺎل ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺃﺴﺭﻴﺎﹰ ﻓﻲ ﻀﻭﺀ ﺃﻨﻤﺎﻁ ﻤﺨﺘﻠﻔﺔ ﻤـﻥ ﺍﻟﺤﺭﻤـﺎﻥ" ﺭﺴـﺎﻟﺔ‬
‫ﺩﻜﺘﻭﺭﺍﻩ‪ ،‬ﻜﻠﻴﺔ ﺍﻟﺘﺭﺒﻴﺔ ‪ ،‬ﺠﺎﻤﻌﺔ ﺍﻷﺯﻫﺭ ‪.‬‬

‫‪ −‬ﻴﻭﻨﻴﺴﻴﻑ ) ‪ " :(2001‬ﻜﻴﻑ ﻨﺤﻤﻲ ﺃﻁﻔﺎﻟﻨﺎ ﻓﻲ ﻅﺭﻭﻑ ﺍﻟﺨﻁﺭ ﺇﺭﺸﺎﺩﺍﺕ ﻟﻸﻫل"‬

‫‪ .‬ﻤﻨﻅﻤﺔ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﻁﻔﻭﻟﺔ ) ﻴﻭﻨﻴﺴﻴﻑ( ﺒﺎﻟﺘﻌـﺎﻭﻥ ﻤـﻊ ﻭﺯﺍﺭﺓ ﺍﻟﺘﺨﻁـﻴﻁ‬
‫ﻭﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﺩﻭﻟﻲ ‪ ،‬ﺴﻜﺭﺘﺎﺭﻴﺔ ﺍﻟﺨﻁﺔ ﺍﻟﻭﻁﻨﻴﺔ ﻟﻠﻁﻔل ﺍﻟﻔﻠﺴﻁﻴﻨﻲ‪ ،‬ﻏﺯﺓ ‪.‬‬

‫‪ −‬ﻴﻭﻨﻴﺴﻴﻑ ) ‪ " : (2001‬ﻭﻀﻊ ﺍﻷﻁﻔﺎل ﻓﻲ ﺍﻟﻌﺎﻟﻡ ‪ -‬ﺍﻟﻁﻔﻭﻟﺔ ﺍﻟﻤﺒﻜﺭﺓ " ‪ .‬ﻤﻨﻅﻤﺔ‬

‫ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﻁﻔﻭﻟﺔ ‪ ،‬ﻤﻜﺘﺏ ﺍﻷﻤﻡ ﺍﻟﻤﺘﺤﺩﺓ ﻟﻠﻁﻔﻭﻟﺔ ) ﻴﻭﻨﻴﺴﻴﻑ ( ‪ ،‬ﻋﻤـﺎﻥ ‪،‬‬
‫ﺍﻷﺭﺩﻥ ‪.‬‬

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 -: ‫ ﺍﻟﻤﺭﺍﺠﻊ ﺍﻷﺠﻨﺒﻴﺔ‬: ‫ﺜﺎﻟﺜﺎﹰ‬
− Abdalla, Josette (1992): Hostility As A Function of
Father Absence . Psychological Studies B2, P2, PP351-
369 , American University - Cairo.
− Ahmad & Mohammed K (1996): "The Socioemotional
Development of Orphans in Orphanages and Traditional
Foster Care in Iraqi Kurdistan" . Child Abuse Negl 1996
Dec, 20 (12) : 1161 - 73 .
− Kaplan Paul.S. and Stein, Jean (1984): " Psychology of
Adjustment" , wadsworth publishing company Belmont
Kalifornia , a division of Wadsworth . Inc .
− Nakadi , Lena and Mukallid , Samar (2000): "
Comparison of Self - Concept of Socially
Disadvantaged Orphans and Its Relationship to
Academic Achievement" . The E.R.C. Journal, Ninth
Year , Issue. 17 January 2000 PP. 29-42.
− Nelson C. , Valliant PM (1993): "Personality dynamics
of adolescent boys where the father was absent". Percept
Mot Skills, Apr, 76(2) : 435-43. Laurentian University,
Canada.
− Richard W. COAN, (1993): Psychology of adjustment ,
John Wiley & Son's, New York.
− Skaia , Kryzhanov IJ, (1995) : " Comparison of the
Results of the Clinico-Epidemiological Examination of
Related Children Orphans And Retarded Children
Brought Up In The Family", Zhnevropatol Psikhiatra
Ims Skorsakova ,Vol 90/31, P75 -78.
− Spigelman , Ami and Gabriella , (1991) : " Indications f
Depression and Distress in Divorce and Nondivorce
children Reflected by the Rorschach Test" . Journal of
Personality Assessment ,(1991) 57 (1) 120 -129
− Tiffany M.Field (1991): "Young Children’s Adaptations
to Repeated Separation’s from their Mothers", Child
Development. 1991,62 539-547.

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155
‫ﻤﻠﺤﻕ ﺭﻗﻡ ) ‪( 1‬‬

‫ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ‬

‫ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﺍﻻﺠﺘﻤﺎﻋﻲ ﻗﺒل ﺍﻟﺘﻌﺩﻴل‬

‫ﺇﻋﺩﺍﺩ ﺍﻟﺩﻜﺘﻭﺭ ‪ /‬ﻋﻠﻲ ﺍﻟﺩﻴﺏ‬
‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﺃﻋﺎﻨﻲ ﻤﻥ ﻨﺯﻻﺕ ﺍﻟﺒﺭﺩ‬ ‫‪.1‬‬
‫ﻴﻨﻔﺫ ﺼﺒﺭﻱ ﺒﺴﻬﻭﻟﺔ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‬ ‫‪.2‬‬
‫ﺃﺤﺏ ﺃﺴﺭﺘﻲ ﺇﻟﻰ ﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ‬ ‫‪.3‬‬
‫ﺃﻨﺩﻤﺞ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻊ ﺯﻤﻼﺌﻲ ﺩﺍﺌﻤﺎﹰ‬ ‫‪.4‬‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ ﻴﺸﺒﻊ ﺤﺎﺠﺎﺘﻲ ﻭﺭﻏﺒﺎﺘﻲ‬ ‫‪.5‬‬
‫ﺘﻨﺘﺎﺒﻨﻲ ﺁﻻﻡ ﻓﻲ ﻋﻴﻨﻲ‬ ‫‪.6‬‬
‫ﺃﺠﺩ ﻨﻔﺴﻲ ﻤﺭﺤﺎﹰ ﻋﻠﻰ ﻏﻴﺭ ﺍﻟﻌﺎﺩﺓ ﺩﻭﻥ ﺴﺒﺏ ﻤﻌﻴﻥ‬ ‫‪.7‬‬
‫ﺃﺘﻤﺘﻊ ﺒﻌﻼﻗﺔ ﻁﻴﺒﺔ ﻟﻠﻐﺎﻴﺔ ﻤﻊ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.8‬‬
‫ﺃﺼﺩﻗﺎﺌﻲ ﻴﺸﻌﺭﻭﻨﻨﻲ ﺒﺎﻟﻤﻜﺎﻨﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﺍﻟﺘﻲ ﻜﻨﺕ ﺃﺘﻤﻨﺎﻫﺎ‬ ‫‪.9‬‬
‫ﺃﻫﺩﺍﻓﻲ ﻭﻁﻤﻭﺤﺎﺘﻲ ﺘﺘﻔﻕ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ ﻤﻊ ﺃﻫﺩﺍﻑ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫‪.10‬‬
‫ﺍﻟﺫﻱ ﺃﻨﺘﻤﻲ ﺇﻟﻴﻪ‪.‬‬
‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺍﻟﻐﺎﺯﺍﺕ ﻓﻲ ﻤﻌﺩﺘﻲ ﻭﺃﻤﻌﺎﺌﻲ‬ ‫‪.11‬‬
‫ﻤﻥ ﺍﻟﺴﻬل ﺃﻥ ﻴﺘﻤﻠﻜﻨﻲ ﺍﻟﻐﻀﺏ‬ ‫‪.12‬‬
‫ﻋﻼﻗﺎﺘﻲ ﻁﻴﺒﺔ ﻤﻊ ﻭﺍﻟﺩﻱ‪.‬‬ ‫‪.13‬‬
‫ﻋﻼﻗﺎﺘﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻊ ﺠﻴﺭﺍﻨﻲ ﻁﻴﺒﺔ ﻟﻠﻐﺎﻴﺔ‬ ‫‪.14‬‬
‫ﺇﻨﻨﻲ ﺴﻬل ﺍﻻﺨﺘﻼﻁ ﺒﺎﻟﻨﺎﺱ‬ ‫‪.15‬‬
‫ﺃﺼﺎﺏ ﺒﻀﻴﻕ ﻓﻲ ﺍﻟﺘﻨﻔﺱ‬ ‫‪.16‬‬
‫ﺃﻓﻘﺩ ﺜﻘﺘﻲ ﺒﻨﻔﺴﻲ ﺒﺴﻬﻭﻟﺔ‬ ‫‪.17‬‬
‫ﻋﻼﻗﺎﺘﻲ ﻁﻴﺒﺔ ﻤﻊ ﻭﺍﻟﺩﺘﻲ‬ ‫‪.18‬‬
‫ﺇﺫﺍ ﻤﺎ ﻭﺠﺩﺕ ﺍﻟﻜﺂﺒﺔ ﺘﺴﻭﺩ ﺤﻔﻠﺔ ﻓﺈﻨﻨﻲ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﺸﺒﻊ ﻓﻴﻬﺎ‬ ‫‪.19‬‬
‫ﺭﻭﺡ ﺍﻟﻤﺭﺡ‬
‫ﺃﺴﺘﻁﻴﻊ ﻤﺠﺎﺭﺍﺓ ﺍﻟﺠﻭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ‬ ‫‪.20‬‬
‫ﺃﺼﺎﺏ ﺒﻨﻭﺒﺎﺕ ﺇﻏﻤﺎﺀ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺼﻌﺒﺔ‬ ‫‪.21‬‬
‫ﺃﺸﻌﺭ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﻭﻗﺎﺕ ﺒﺎﻟﺤﺯﻥ‬ ‫‪.22‬‬
‫ﺘﻨﺸﺄ ﺨﻼﻓﺎﺕ ﺤﺎﺩﺓ ﺒﻴﻨﻲ ﻭﺒﻴﻥ ﺃﺨﻭﺘﻲ‬ ‫‪.23‬‬

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‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺤﺭﺝ ﻋﻨﺩ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺃﻨﺎﺱ ﻷﻭل ﻤﺭﺓ‬ ‫‪.24‬‬
‫ﺃﺸﺒﻊ ﻤﻌﻅﻡ ﺤﺎﺠﺎﺘﻲ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ‬ ‫‪.25‬‬
‫ﻴﺴﻬل ﺃﻥ ﺘﻨﺘﻘل ﺇﻟﻰ ﻋﺩﻭﻯ ﺍﻟﺯﻜﺎﻡ‬ ‫‪.26‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﻭﺤﺩﺓ ﺤﺘﻰ ﺃﺜﻨﺎﺀ ﻭﺠﻭﺩﻱ ﻤﻊ ﺍﻟﻨﺎﺱ‬ ‫‪.27‬‬
‫ﻤﺸﺎﺠﺭﺍﺘﻲ ﻗﻠﻴﻠﺔ ﻤﻊ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.28‬‬
‫ﺃﺠﺩ ﻤﺘﻌﺔ ﻓﻲ ﻤﻤﺎﺭﺴﺔ ﺃﻨﻭﺍﻉ ﻜﺜﻴﺭﺓ ﻤﻥ ﻭﺴـﺎﺌل ﺍﻟﺘـﺭﻭﻴﺢ‬ ‫‪.29‬‬
‫ﻭﺍﻟﺭﺤﻼﺕ ﻭﺍﻟﺤﻔﻼﺕ‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﻔﺨﺭ ﻷﻨﻨﻲ ﺃﻨﺘﻤﻲ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫‪.30‬‬
‫ﻋﻴﻨﺎﻱ ﺸﺩﻴﺩﺓ ﺍﻟﺤﺴﺎﺴﻴﺔ ﻟﻠﻀﻭﺀ‬ ‫‪.31‬‬
‫ﺤﺎﻟﺘﻲ ﺍﻟﻌﺼﺒﻴﺔ ﻤﺴﺘﻘﺭﺓ‬ ‫‪.32‬‬
‫ﻴﺘﻭﺍﻓﺭ ﺍﻟﺤﺏ ﻭﺍﻟﻭﻓﺎﻕ ﺩﺍﺨل ﺃﺴﺭﺘﻲ‬ ‫‪.33‬‬
‫ﺃﻓﻀل ﺃﻥ ﺘﻘﺘﺼﺭ ﺤﻴﺎﺘﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.34‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﻀﺎ ﻷﻥ ﺍﻵﺨﺭﻴﻥ ﻴﻔﻬﻤﻭﻥ ﻤﺸﺎﻋﺭﻱ‬ ‫‪.35‬‬
‫ﺘﺴﺘﻠﺯﻡ ﺼﺤﺘﻲ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻁﺒﻴﺔ ﺍﻟﻤﺴﺘﻤﺭﺓ‬ ‫‪.36‬‬
‫ﻴﺼﻌﺏ ﻋﻠﻲ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺍﻟﻤﻨﺯل ﻓﻲ ﺤﺎﻟﺔ ﻤﺭﺡ‬ ‫‪.37‬‬
‫ﺃﺸﻌﺭ ﺒﺠﻭ ﻤﻥ ﺍﻟﺘﻔﺎﻫﻡ ﺩﺍﺨل ﺍﻟﻤﻨﺯل‬ ‫‪.38‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺤﺭﺝ ﻋﻨﺩﻤﺎ ﺃﺘﻁﻭﻉ ﻟﻼﺸﺘﺭﺍﻙ ﻓﻲ ﺒﻌﺽ ﺍﻷﻟﻌـﺎﺏ‬ ‫‪.39‬‬
‫ﺃﻭ ﻨﻭﺍﺤﻲ ﺍﻟﻨﺸﺎﻁ ﺍﻷﺨﺭﻯ‬
‫ﺃﺸﻌﺭ ﺒﺄﻥ ﻤﻌﻅﻡ ﺍﻟﻨﺎﺱ ﻴﺴﺘﻤﺘﻌﻭﻥ ﺒﺎﻟﺘﺤﺩﺙ ﻤﻌﻲ‬ ‫‪.40‬‬
‫ﻟﻡ ﺃﺼﺏ ﺃﺒﺩﺍﹰ ﺒﻤﺭﺽ ﺍﻟﺭﺒﻭ ﺃﻭ ﺍﻟﺤﺴﺎﺴﻴﺔ‬ ‫‪.41‬‬
‫ﻤﻥ ﺍﻟﺴﻬل ﺇﺜﺎﺭﺘﻲ‬ ‫‪.42‬‬
‫ﺃﺜﻕ ﺒﺄﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.43‬‬
‫ﺃﻜﺭﻩ ﺍﻟﻨﺸﺎﻁ ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫‪.44‬‬
‫ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻴﻀﻁﺭﻨﻲ ﺯﻤﻼﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﺇﻟﻰ ﺍﻟﺘﺸﺎﺠﺭ ﻤﻌﻬﻡ‬ ‫‪.45‬‬
‫ﺩﻓﺎﻋﺎﹰ ﻋﻥ ﻤﺎ ﺃﻤﻠﻙ‬
‫ﺃﺴﻨﺎﻨﻲ ﻓﻲ ﺤﺎﻟﺔ ﻋﻼﺝ‬ ‫‪.46‬‬
‫ﺇﻨﻨﻲ ﺤﺴﺎﺱ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻼﺯﻡ‬ ‫‪.47‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﻀﺎ ﻭﺍﻟﺭﺍﺤﺔ ﻓﻲ ﺍﻟﻤﻨﺯل‬ ‫‪.48‬‬
‫ﻻ ﺃﻤﺎﻨﻊ ﻓﻲ ﻤﻘﺎﺒﻠﺔ ﺍﻟﻐﺭﺒﺎﺀ‬ ‫‪.49‬‬
‫‪157‬‬
‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﻋﻨﺩﻱ ﺸﻌﻭﺭ ﺒﺄﻥ ﺭﺅﺴﺎﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﻴﻔﻀﻠﻭﻥ ﺃﻥ ﻻ ﺃﻜـﻭﻥ‬ ‫‪.50‬‬
‫ﻓﻲ ﺃﻤﺎﻜﻥ ﺍﻟﻌﻤل ﺍﻟﺘﻲ ﻴﺭﺃﺴﻭﻨﻬﺎ‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺘﻌﺏ ﻋﻨﺩﻤﺎ ﺃﻨﻬﺽ ﻤﻥ ﺍﻟﺼﺒﺎﺡ‬ ‫‪.51‬‬
‫ﺇﻨﻨﻲ ﺴﺭﻴﻊ ﺍﻟﺒﻜﺎﺀ‬ ‫‪.52‬‬
‫ﻴﺴﻌﺩﻨﻲ ﺠﺩﺍﹰ ﺤﻀﻭﺭ ﺍﻟﺠﻠﺴﺎﺕ ﺍﻟﻌﺎﺌﻠﻴﺔ ﻓـﻲ ﺍﻟﻤﻨـﺯل ﻤـﻊ‬ ‫‪.53‬‬
‫ﻭﺍﻟﺩﻱ ﻭﺃﺨﻭﺍﺘﻲ‬
‫ﻋﻼﻗﺎﺘﻲ ﺒﺯﻤﻼﺌﻲ ﻓﻲ ﺍﻟﺩﺭﺍﺴﺔ ﺠﻴﺩﺓ ﺠﺩﺍﹰ‬ ‫‪.54‬‬
‫ﻻ ﺃﻫﺘﻡ ﻜﺜﻴﺭﺍﹰ ﺒﺎﻟﻨﺎﺱ‬ ‫‪.55‬‬
‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺘﺼﻠﺏ ﻓﻲ ﻋﻀﻼﺘﻲ‬ ‫‪.56‬‬
‫ﺃﺤﻴﺎﻨﺎﹰ ﺘﻌﺎﻭﺩﻨﻲ ﺭﻏﺒﺔ ﺸﺩﻴﺩﺓ ﻓﻲ ﺍﻟﻬﺭﻭﺏ ﻤﻥ ﺍﻟﻤﻨﺯل‬ ‫‪.57‬‬
‫ﻅﺭﻭﻓﻲ ﺍﻷﺴﺭﻴﺔ ﻤﻤﺘﺎﺯﺓ‬ ‫‪.58‬‬
‫ﺃﺼﺎﺩﻕ ﺍﻵﺨﺭﻴﻥ ﺒﺴﻬﻭﻟﺔ ﺘﺎﻤﺔ‬ ‫‪.59‬‬
‫ﺃﺸﻌﺭ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺤﻴﺎﻥ ﻜﻤﺎ ﻟﻭ ﻜﻨﺕ ﺃﺭﻴـﺩ ﺃﻥ ﺃﺒﻜـﻲ‬ ‫‪.60‬‬
‫ﺒﺴﺒﺏ ﺍﻟﻘﺴﻭﺓ ﻭﺍﻟﻅﻠﻡ ﺍﻟﺫﻱ ﻴﻌﺎﻤﻠﻨﻲ ﺒﻬﻤﺎ ﺍﻟﻨﺎﺱ‬
‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺭﺽ ﻓﻲ ﺴﻤﻌﻲ‬ ‫‪.61‬‬
‫ﺃﻴﺄﺱ ﺒﺴﻬﻭﻟﺔ‬ ‫‪.62‬‬
‫ﺃﺴﺭﺘﻲ ﺘﻭﻓﺭ ﻟﻲ ﺍﻟﺠﻭ ﺍﻟﺼﺎﻟﺢ ﻟﻠﻌﻤل ﻭﺍﻟﺠﺩ‬ ‫‪.63‬‬
‫ﺃﻨﺎ ﻤﺤﺒﻭﺏ ﻤﻥ ﺯﻤﻼﺌﻲ‬ ‫‪.64‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﺍﺤﺔ ﻭﺍﻷﻟﻔﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ‬ ‫‪.65‬‬
‫ﻤﻥ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﻴﺼﻴﺒﻨﻲ ﺍﻹﻤﺴﺎﻙ‬ ‫‪.66‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﻀﻴﻕ ﻭﺍﻻﻜﺘﺌﺎﺏ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﺤﻴﺎﻥ‬ ‫‪.67‬‬
‫ﺘﻭﺠﺩ ﻋﻼﻗﺎﺕ ﻁﻴﺒﺔ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ ﻭﺃﻗﺎﺭﺒﻲ‬ ‫‪.68‬‬
‫ﺃﺘﻤﺘﻊ ﺒﺸﻌﺒﻴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺒﻴﻥ ﺍﻷﺼﺩﻗﺎﺀ‬ ‫‪.69‬‬
‫ﻋﻨـﺩﻱ ﺍﻟﺘﺴﺎﻤﺢ ﻭﺍﻟﻤـﺭﻭﻨﺔ ﻤﻤــﺎ ﻴﺠﻌﻠﻨـﻲ ﺃﺘﻘﺒــل ﻨﻘــﺩ‬ ‫‪.70‬‬
‫ﺍﻵﺨﺭﻴﻥ ﻭﺃﺴﺘﻔﻴﺩ ﻤﻨﻪ‬
‫ﻜﻨﺕ ﺃﻤﺭﺽ ﺒﻜﺜﺭﺓ ﻓﻲ ﻁﻔﻭﻟﺘﻲ‬ ‫‪.71‬‬
‫ﻴﻀﺎﻴﻘﻨﻲ ﺸﻌﻭﺭﻱ ﺒﺎﻟﻨﻘﺹ‬ ‫‪.72‬‬
‫ﻴﺴﻭﺩ ﺍﻟﺘﻔﺎﻫﻡ ﺒﻴﻨﻲ ﻭﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.73‬‬
‫ﺃﺸﻌﺭ ﺃﻨﻨﻲ ﻤﻨﺴﺠﻡ ﻓﻲ ﺍﻟﻌﻤل )ﺃﻭ ﺍﻟﻤﺩﺭﺴﺔ‪ -‬ﺃﻭ ﺍﻟﻜﻠﻴﺔ(ﺍﻟﺫﻱ ﺃﺫﻫﺏ ﺇﻟﻴﻪ‬ ‫‪.74‬‬

‫‪158‬‬
‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﻏﺎﻟﺒﺎﹰ ﻤﺎ ﻴﻐﻤﻰ ﻋﻠﻲ ﻭﺃﺘﺸﻨﺞ‬ ‫‪.75‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﺍﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‬ ‫‪.76‬‬
‫ﺃﺸﻌﺭ ﺃﻨﻨﻲ ﺃﻜﺜﺭ ﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺎﺌﻠﻴﺔ‬ ‫‪.77‬‬
‫ﻻ ﺃﺩﻋﻰ ﺇﻟﻰ ﺍﻟﺤﻔﻼﺕ ﺃﻭ ﺍﻟﻤﻬﺭﺠﺎﻨﺎﺕ ﺍﻟﺘﻲ ﺘﻘﻴﻤﻬﺎ ﺍﻟﻤﺩﺭﺴﺔ‬ ‫‪.78‬‬
‫ﺃﻭ ﺍﻟﻤﺅﺴﺴﺔ ﺃﻭ ﺍﻟﺯﻤﻼﺀ ‪.‬‬
‫ﺃﺠﺩ ﺼﻌﻭﺒﺔ ﻓﻲ ﺘﻭﺍﺯﻨﻲ ﺃﺜﻨﺎﺀ ﺴﻴﺭﻱ‬ ‫‪.79‬‬
‫ﺃﻨﺎ ﺴﻌﻴﺩ ﻓﻲ ﺤﻴﺎﺘﻲ‬ ‫‪.80‬‬
‫ﺃﻋﺎﻨﻲ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﻭﺠﻭﺩ ﺨﻼﻓﺎﺕ ﺃﺴﺭﻴﺔ‬ ‫‪.81‬‬
‫ﺃﺸﻌﺭ ﺃﻥ ﺯﻤﻼﺌﻲ ﻓﻲ ﺍﻟﻌﻤل ﻴﺴﺭﻫﻡ ﺃﻥ ﺃﻜﻭﻥ ﻤﻌﻬﻡ ‪.‬‬ ‫‪.82‬‬
‫ﻤﻥ ﺍﻟﺼﻌﺏ ﺍﺴﺘﺜﺎﺭﺘﻲ‬ ‫‪.83‬‬
‫ﺃﺸﻌـﺭ ﻤـﻥ ﻭﻗﺕ ﻵﺨﺭ ﺒﺎﻟﻜﺭﺍﻫﻴﺔ ﻨﺤـﻭ ﺃﻓـﺭﺍﺩ ﺃﺴـﺭﺘﻲ‬ ‫‪.84‬‬
‫ﺍﻟﺘﻲ ﺃﺤﺒﻬﺎ‬
‫ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻻ ﻴﻬﺘﻡ ﻤﻥ ﺤﻭﻟﻲ ﺒﺂﺭﺍﺌﻲ‬ ‫‪.85‬‬
‫ﺃﺘﻐﻴﺏ ﻋﻥ ﺍﻟﺩﺭﺍﺴﺔ ) ﺃﻭ ﺍﻟﻌﻤل ( ﺒﺴﺒﺏ ﺍﻟﻤﺭﺽ‬ ‫‪.86‬‬
‫ﺃﻜﻭﻥ ﻤﺘﻤﺎﺴﻜﺎﹰ ﺘﻤﺎﻤﺎﹰ ﻭﻫﺎﺩﺌﺎﹰ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺼﻌﺒﺔ‬ ‫‪.87‬‬
‫ﺃﺸﻌﺭ ﻤﻌﻅﻡ ﺍﻟﻭﻗﺕ ﺒﺂﻻﻡ ﻓﻲ ﺭﺃﺴﻲ‬ ‫‪.88‬‬
‫ﺘﺘﻘﻠﺏ ﺤﺎﻟﺘﻲ ﺍﻟﻤﺯﺍﺠﻴﺔ ﺒﻴﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺤﺯﻥ ﺩﻭﻥ ﺴﺒﺏ ﻅﺎﻫﺭ‬ ‫‪.89‬‬
‫ﺃﺸﻌﺭ ﺒﺭﻋﺸﺔ ﻓﻲ ﺤﺭﻜﺎﺕ ﻴﺩﻱ‬ ‫‪.90‬‬
‫ﻜﺜﻴﺭﺍﹰ ﻤﺎ ﺘﺸﻐﻠﻨﻲ ﺍﻷﻓﻜﺎﺭ ﺇﻟﻰ ﺩﺭﺠﺔ ﻻ ﺃﺴﺘﻁﻴﻊ ﻤﻌﻬﺎ ﺍﻟﻨﻭﻡ‬ ‫‪.91‬‬
‫ﺘﺼﻴﺒﻨﻲ ﻨﻭﺒﺎﺕ ﺼﺭﻉ‬ ‫‪.92‬‬
‫ﻻ ﺃﺤﺏ ﺍﻻﺸﺘﺭﺍﻙ ﻓﻲ ﺍﻟﻤﻨﺎﻗﺸﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ‬ ‫‪.93‬‬
‫ﻴﻨﺘﺎﺒﻨﻲ ﻗﻠﻕ ﻋﻠﻰ ﺼﺤﺘﻲ‬ ‫‪.94‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺒﺄﻭﺍﻤﺭ ﺍﻟﺩﻴﻥ ﻭﺘﻁﺒﻴﻘﻬﺎ ﺃﻤﺭ ﺼﻌﺏ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻲ‬ ‫‪.95‬‬
‫ﺠﺴﻤﻲ ﻤﺘﻨﺎﺴﻕ ﺘﻤﺎﻤﺎﹰ ﻤﻊ ﻭﺯﻨﻲ‬ ‫‪.96‬‬
‫ﻴﺸﻐل ﺍﻟﺩﻴﻥ ﺠﺎﻨﺒﺎﹰ ﺒﺎﻟﻎ ﺍﻷﻫﻤﻴﺔ ﻓﻲ ﺤﻴﺎﺘﻲ‬ ‫‪.97‬‬
‫ﻟﺩﻱ ﺁﻻﻡ ﻓﻲ ﺍﻟﻘﻠﺏ ﻭﺍﻟﺼﺩﺭ‬ ‫‪.98‬‬
‫ﺃﻋﺘﻘﺩ ﺃﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻟﻤﺴﺠﺩ ﻟﻬﻡ ﺃﻋﻅﻡ ﺍﻷﺜﺭ ﻓﻲ ﻨﻔﺴﻲ‬ ‫‪.99‬‬
‫ﺃﺸﻌﺭ ﺒﺂﻻﻡ ﺼﺤﻴﺔ‬ ‫‪.100‬‬

‫‪159‬‬
 ‫ﺍﻟﺒﻌﺩ ﺍﻻﻨﺴﺠﺎﻤﻲ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻻﺠﺘﻤﺎﻋﻲ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻷﺴﺭﻱ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﻨﻔﺴﻲ‬ ‫ﺍﻟﺒﻌﺩ ﺍﻟﺠﺴﻤﻲ‬
‫ﺍﻷﺒﻌﺎﺩ‬
‫ﺍﻟﺴﻠﺒﻴﺔ‬ ‫ﺍﻹﻴﺠﺎﺒﻴﺔ‬ ‫ﺍﻟﺴﻠﺒﻴﺔ‬ ‫ﺍﻹﻴﺠﺎﺒﻴﺔ‬ ‫ﺍﻟﺴﻠﺒﻴﺔ‬ ‫ﺍﻹﻴﺠﺎﺒﻴﺔ‬ ‫ﺍﻟﺴﻠﺒﻴﺔ‬ ‫ﺍﻹﻴﺠﺎﺒﻴﺔ‬ ‫ﺍﻟﺴﻠﺒﻴﺔ‬ ‫ﺍﻹﻴﺠﺎﺒﻴﺔ‬
‫‪45‬‬ ‫‪5‬‬ ‫‪24‬‬ ‫‪4‬‬ ‫‪23‬‬ ‫‪3‬‬ ‫‪2‬‬ ‫‪7‬‬ ‫‪1‬‬ ‫‪41‬‬
‫‪55‬‬ ‫‪10‬‬ ‫‪34‬‬ ‫‪9‬‬ ‫‪48‬‬ ‫‪8‬‬ ‫‪12‬‬ ‫‪32‬‬ ‫‪6‬‬ ‫‪66‬‬
‫ﺍﻟﻔﻘﺭﺍﺕ ﺍﻟﻤﻜﻭﻨﺔ ﻷﺒﻌﺎﺩ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﺸﺨﺼﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ‬

‫‪60‬‬ ‫‪15‬‬ ‫‪39‬‬ ‫‪14‬‬ ‫‪81‬‬ ‫‪13‬‬ ‫‪17‬‬ ‫‪47‬‬ ‫‪11‬‬ ‫‪96‬‬
‫‪20‬‬ ‫‪44‬‬ ‫‪19‬‬ ‫‪84‬‬ ‫‪18‬‬ ‫‪22‬‬ ‫‪76‬‬ ‫‪16‬‬
‫‪25‬‬ ‫‪78‬‬ ‫‪29‬‬ ‫‪28‬‬ ‫‪27‬‬ ‫‪80‬‬ ‫‪21‬‬
‫‪30‬‬ ‫‪85‬‬ ‫‪49‬‬ ‫‪33‬‬ ‫‪37‬‬ ‫‪83‬‬ ‫‪26‬‬
‫‪35‬‬ ‫‪54‬‬ ‫‪38‬‬ ‫‪42‬‬ ‫‪87‬‬ ‫‪31‬‬
‫‪40‬‬ ‫‪59‬‬ ‫‪43‬‬ ‫‪52‬‬ ‫‪97‬‬ ‫‪36‬‬
‫‪50‬‬ ‫‪64‬‬ ‫‪53‬‬ ‫‪57‬‬ ‫‪99‬‬ ‫‪46‬‬

‫ﺃﺭﻗﺎﻡ ﺍﻟﻔﻘﺭﺍﺕ‬
‫‪65‬‬ ‫‪69‬‬ ‫‪58‬‬ ‫‪62‬‬ ‫‪51‬‬
‫‪70‬‬ ‫‪74‬‬ ‫‪63‬‬ ‫‪67‬‬ ‫‪56‬‬
‫‪82‬‬ ‫‪68‬‬ ‫‪72‬‬ ‫‪61‬‬
‫‪73‬‬ ‫‪89‬‬ ‫‪71‬‬
‫‪77‬‬ ‫‪91‬‬ ‫‪75‬‬
‫‪93‬‬ ‫‪79‬‬
‫‪95‬‬ ‫‪86‬‬
‫‪88‬‬
‫ﻤﻠﺤﻕ ﺭﻗﻡ ) ‪( 2‬‬

‫‪90‬‬
‫‪92‬‬
‫‪94‬‬
‫‪98‬‬
‫‪100‬‬

‫‪160‬‬
‫ﻤﻠﺤﻕ ﺭﻗﻡ ) ‪( 3‬‬
‫ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ‬

‫ﺍﺨﺘﺒﺎﺭ ﺍﻟﺘﻭﺍﻓﻕ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺼﻭﺭﺘﻪ ﺍﻟﻨﻬﺎﺌﻴﺔ‬

‫ﻁﺒﻴﻌﻴﺔ‬ ‫ﺍﻟﺴﺎﺩﺱ‬ ‫ﺫﻜﺭ‬
‫ﺤﺎﻟﺔ ﻭﻓﺎﺓ ﺍﻷﺏ‬ ‫ﺍﻟﺼﻑ‬ ‫ﺍﻟﺠﻨﺱ‬
‫ﺍﺴﺘﺸﻬﺎﺩ‬ ‫ﺍﻟﺴﺎﺒﻊ‬ ‫ﺃﻨﺜﻰ‬

‫ﺍﺠﺘﻤﺎﻋﻴﺔ‬ ‫ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﺘﻲ ﻴﺘﻠﻘﺎﻫﺎ‬ ‫ﺍﻟﻤﻜﺎﻥ ﺍﻟﺫﻱ ﻴﻌﻴﺵ ﻓﻴﻪ‬

‫ﺘﻌﻠﻴﻤﻴﺔ‬
‫ﺒﺩﻭﻥ‬ ‫ﺍﻟﻤﺩﺭﺴﺔ ﺍﻟﺘﻲ ﻴﺩﺭﺱ ﺒﻬﺎ‬
‫ﻴﺘﻴﻡ ﺍﻷﺒﻭﻴﻥ‬ ‫ﻴﺘﻴﻡ ﺍﻷﻡ‬ ‫ﻴﺘﻴﻡ ﺍﻷﺏ‬ ‫ﺤﺎﻟﺔ ﺍﻟﻴﺘﻴﻡ‬

‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬

‫ﺃﻋﺎﻨﻲ ﻤﻥ ﻨﺯﻻﺕ ﺍﻟﺒﺭﺩ‬ ‫‪.1‬‬
‫ﻴﻨﻔﺫ ﺼﺒﺭﻱ ﺒﺴﻬﻭﻟﺔ ﻤﻊ ﺍﻵﺨﺭﻴﻥ‬ ‫‪.2‬‬
‫ﺃﺤﺏ ﺃﺴﺭﺘﻲ ﺇﻟﻰ ﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ‬ ‫‪.3‬‬
‫ﺃﺸﺎﺭﻙ ﻓﻲ ﻤﻌﻅﻡ ﺍﻟﻨﺸﺎﻁﺎﺕ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻊ ﺯﻤﻼﺌﻲ ﺩﺍﺌﻤﺎﹰ‬ ‫‪.4‬‬
‫ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ ﻴﺸﺒﻊ ﺤﺎﺠﺎﺘﻲ ﻭﺭﻏﺒﺎﺘﻲ‬ ‫‪.5‬‬
‫ﺘﻨﺘﺎﺒﻨﻲ ﺁﻻﻡ ﻓﻲ ﺒﻌﺽ ﺃﻨﺤﺎﺀ ﺠﺴﻤﻲ‬ ‫‪.6‬‬
‫ﺃﺠﺩ ﻨﻔﺴﻲ ﻤﺭﺤﺎﹰ ﻋﻠﻰ ﻏﻴﺭ ﺍﻟﻌﺎﺩﺓ ﺩﻭﻥ ﺴﺒﺏ ﻤﻌﻴﻥ‬ ‫‪.7‬‬
‫ﺃﺘﻤﺘﻊ ﺒﻌﻼﻗﺔ ﻁﻴﺒﺔ ﻟﻠﻐﺎﻴﺔ ﻤﻊ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.8‬‬
‫ﻋﻨﺩﻱ ﺸﻌﻭﺭ ﺃﻥ ﺃﺼﺩﻗﺎﺌﻲ ﻴﺤﺒﻭﻨﻨﻲ‬ ‫‪.9‬‬
‫ﻋﻨﺩﻱ ﺃﻫﺩﺍﻑ ﻭﻁﻤﻭﺤﺎﺕ ﺃﺘﻤﻨﻰ ﺘﺤﻘﻴﻘﻬﺎ ﻟﺨﺩﻤﺔ ﺍﻟﻤﺠﺘﻤﻊ‪.‬‬ ‫‪.10‬‬
‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺍﻀﻁﺭﺍﺒﺎﺕ ﻓﻲ ﻤﻌﺩﺘﻲ ﻭﺃﻤﻌﺎﺌﻲ‬ ‫‪.11‬‬
‫ﻤﻥ ﺍﻟﺴﻬل ﺃﻥ ﻴﺘﻤﻠﻜﻨﻲ ﺍﻟﻐﻀﺏ‬ ‫‪.12‬‬
‫ﻋﻼﻗﺎﺘﻲ ﻁﻴﺒﺔ ﻤﻊ ﻭﺍﻟﺩﻱ ﺃﻭ ﻤﻥ ﻴﻘﻭﻡ ﻤﻘﺎﻤﻪ‬ ‫‪.13‬‬
‫ﻋﻼﻗﺎﺘﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻤﻊ ﺠﻴﺭﺍﻨﻲ ﻁﻴﺒﺔ ﻟﻠﻐﺎﻴﺔ‬ ‫‪.14‬‬
‫ﻤﻥ ﺍﻟﺴﻬل ﻋﻠﻲ ﺍﻻﺨﺘﻼﻁ ﺒﺎﻟﻨﺎﺱ‬ ‫‪.15‬‬
‫ﺃﺸﻌﺭ ﺒﻀﻴﻕ ﻓﻲ ﺍﻟﺘﻨﻔﺱ ﺃﺤﻴﺎﻨﺎ‬ ‫‪.16‬‬
‫ﺃﻓﻘﺩ ﺜﻘﺘﻲ ﺒﻨﻔﺴﻲ ﺒﺴﻬﻭﻟﺔ‬ ‫‪.17‬‬
‫ﻋﻼﻗﺎﺘﻲ ﻁﻴﺒﺔ ﻤﻊ ﻭﺍﻟﺩﺘﻲ ﺃﻭ ﻤﻥ ﻴﻘﻭﻡ ﻤﻘﺎﻤﻬﺎ‬ ‫‪.18‬‬

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‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﺩﺨل ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺴﺭﻭﺭ ﻋﻠﻰ ﺯﻤﻼﺌﻲ‬ ‫‪.19‬‬
‫ﺃﺴﺘﻁﻴﻊ ﻤﺠﺎﺭﺍﺓ ﺍﻟﺠﻭ ﺍﻻﺠﺘﻤﺎﻋﻲ ﺒﺩﺭﺠﺔ ﻜﺒﻴﺭﺓ‬ ‫‪.20‬‬
‫ﺃﺼﺎﺏ ﺒﻨﻭﺒﺎﺕ ﺇﻏﻤﺎﺀ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺼﻌﺒﺔ‬ ‫‪.21‬‬
‫ﺃﺸﻌﺭ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﻭﻗﺎﺕ ﺒﺎﻟﺤﺯﻥ‬ ‫‪.22‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺤﺭﺝ ﻋﻨﺩ ﺍﻟﺘﻌﺭﻑ ﻋﻠﻰ ﺃﻨﺎﺱ ﻷﻭل ﻤﺭﺓ‬ ‫‪.23‬‬
‫ﺃﺸﺒﻊ ﻤﻌﻅﻡ ﺤﺎﺠﺎﺘﻲ ﺍﻻﻗﺘﺼﺎﺩﻴﺔ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ‬ ‫‪.24‬‬
‫ﻴﺴﻬل ﺃﻥ ﺘﻨﺘﻘل ﺇﻟﻰ ﻋﺩﻭﻯ ﺍﻟﺯﻜﺎﻡ‬ ‫‪.25‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﻭﺤﺩﺓ ﺤﺘﻰ ﻭﻟﻭ ﻜﻨﺕ ﻤﻊ ﺍﻟﻨﺎﺱ‬ ‫‪.26‬‬
‫ﻤﺸﺎﺠﺭﺍﺘﻲ ﻗﻠﻴﻠﺔ ﻤﻊ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.27‬‬
‫ﺃﺠﺩ ﻤﺘﻌﺔ ﻓﻲ ﻤﻤﺎﺭﺴﺔ ﺃﻨﻭﺍﻉ ﻜﺜﻴﺭﺓ ﻤﻥ ﻭﺴـﺎﺌل ﺍﻟﺘـﺭﻭﻴﺢ‬ ‫‪.28‬‬
‫ﻭﺍﻟﺭﺤﻼﺕ ﻭﺍﻟﺤﻔﻼﺕ‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﻔﺨﺭ ﻷﻨﻨﻲ ﺃﻨﺘﻤﻲ ﺇﻟﻰ ﻫﺫﺍ ﺍﻟﻤﺠﺘﻤﻊ‬ ‫‪.29‬‬
‫ﺠﺴﻤﻲ ﺸﺩﻴﺩ ﺍﻟﺤﺴﺎﺴﻴﺔ‬ ‫‪.30‬‬
‫ﺤﺎﻟﺘﻲ ﺍﻟﻌﺼﺒﻴﺔ ﻤﺴﺘﻘﺭﺓ‬ ‫‪.31‬‬
‫ﻴﺘﻭﺍﻓﺭ ﺍﻟﺤﺏ ﻭﺍﻟﻭﻓﺎﻕ ﺩﺍﺨل ﺃﺴﺭﺘﻲ‬ ‫‪.32‬‬
‫ﺃﻓﻀل ﺃﻥ ﺘﻘﺘﺼﺭ ﺤﻴﺎﺘﻲ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ ﻋﻠﻰ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.33‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﻀﺎ ﻷﻥ ﺍﻵﺨﺭﻴﻥ ﻴﻔﻬﻤﻭﻥ ﻤﺸﺎﻋﺭﻱ‬ ‫‪.34‬‬
‫ﺘﺴﺘﻠﺯﻡ ﺼﺤﺘﻲ ﺍﻟﺭﻋﺎﻴﺔ ﺍﻟﻁﺒﻴﺔ ﺍﻟﻤﺴﺘﻤﺭﺓ‬ ‫‪.35‬‬
‫ﻴﺼﻌﺏ ﻋﻠﻲ ﺍﻟﺒﻘﺎﺀ ﻓﻲ ﺍﻟﻤﻨﺯل ﻓﻲ ﺤﺎﻟﺔ ﻤﺭﺡ‬ ‫‪.36‬‬
‫ﺃﺸﻌﺭ ﺒﺠﻭ ﻤﻥ ﺍﻟﺘﻔﺎﻫﻡ ﺩﺍﺨل ﺍﻟﻤﻨﺯل‬ ‫‪.37‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺤﺭﺝ ﻋﻨﺩ ﺍﻟﻤﺸﺎﺭﻜﺔ ﻓﻲ ﺒﻌﺽ ﺍﻷﻟﻌﺎﺏ ﺃﻭ ﺍﻷﻨﺸﻁﺔ‬ ‫‪.38‬‬
‫ﺃﺸﻌﺭ ﺒﺄﻥ ﻤﻌﻅﻡ ﺍﻟﻨﺎﺱ ﻴﺴﺘﻤﺘﻌﻭﻥ ﺒﺎﻟﺘﺤﺩﺙ ﻤﻌﻲ‬ ‫‪.39‬‬
‫ﻟﻡ ﺃﺼﺏ ﺃﺒﺩﺍﹰ ﺒﺄﻱ ﻤﺭﺽ ﺼﺩﺭﻱ)ﻜـﺎﻟﺭﺒﻭ ﺃﻭ ﺍﻟﺤـﺴﺎﺴﻴﺔ‬ ‫‪.40‬‬
‫ﻭﻏﻴﺭﻫﺎ(‬
‫ﻤﻥ ﺍﻟﺴﻬل ﺇﺜﺎﺭﺘﻲ‬ ‫‪.41‬‬
‫ﺜﻘﺘﻲ ﻜﺒﻴﺭﺓ ﺒﺄﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.42‬‬
‫ﻻ ﺃﺤﺏ ﺍﻟﻘﻴﺎﻡ ﺒﺎﻷﻨﺸﻁﺔ ﺍﻻﺠﺘﻤﺎﻋﻴﺔ‬ ‫‪.43‬‬
‫ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻴﻀﻁﺭﻨﻲ ﺯﻤﻼﺌﻲ ﺇﻟﻰ ﺍﻟﺘﺸﺎﺠﺭ ﻤﻌﻬﻡ ﺩﻓﺎﻋـﺎﹰ‬ ‫‪.44‬‬
‫ﻋﻥ ﻤﺎ ﺃﻤﻠﻙ‬

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‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﺃﺴﻨﺎﻨﻲ ﻓﻲ ﺤﺎﻟﺔ ﻋﻼﺝ‬ ‫‪.45‬‬
‫ﺇﻨﻨﻲ ﺤﺴﺎﺱ ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻼﺯﻡ‬ ‫‪.46‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﻀﺎ ﻭﺍﻟﺭﺍﺤﺔ ﻓﻲ ﺍﻟﻤﻨﺯل‬ ‫‪.47‬‬
‫ﻻ ﺃﻤﺎﻨﻊ ﻓﻲ ﻤﻘﺎﺒﻠﺔ ﺍﻟﻐﺭﺒﺎﺀ‬ ‫‪.48‬‬
‫ﻋﻨﺩﻱ ﺸﻌﻭﺭ ﺒﺄﻥ ﺃﺴﺎﺘﺫﺘﻲ ﻓﻲ ﺍﻟﻤﺩﺭﺴﺔ ﻴﻔﻀﻠﻭﻥ ﺃﻥ ﺃﻜﻭﻥ‬ ‫‪.49‬‬
‫ﻓﻲ ﺃﻤﺎﻜﻥ ﺍﻟﻌﻤل ﺍﻟﺘﻲ ﻴﺭﺃﺴﻭﻨﻬﺎ‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺘﻌﺏ ﻋﻨﺩﻤﺎ ﺃﻨﻬﺽ ﻤﻥ ﺍﻟﺼﺒﺎﺡ‬ ‫‪.50‬‬
‫ﺇﻨﻨﻲ ﺴﺭﻴﻊ ﺍﻟﺒﻜﺎﺀ‬ ‫‪.51‬‬
‫ﻴﺴﻌﺩﻨﻲ ﺠﺩﺍﹰ ﺤﻀﻭﺭ ﺍﻟﺠﻠﺴﺎﺕ ﺍﻟﻌﺎﺌﻠﻴﺔ ﻓﻲ ﺍﻟﻤﻨـﺯل ﻤـﻊ‬ ‫‪.52‬‬
‫ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ ) ﺃﻭ ﻤﻊ ﻤﻥ ﺃﻋﻴﺵ ﻤﻌﻬﻡ (‬
‫ﻋﻼﻗﺎﺘﻲ ﺒﺯﻤﻼﺌﻲ ﺠﻴﺩﺓ ﺠﺩﺍﹰ‬ ‫‪.53‬‬
‫ﻻ ﺃﻫﺘﻡ ﻜﺜﻴﺭﺍﹰ ﺒﺎﻟﻨﺎﺱ‬ ‫‪.54‬‬
‫ﺃﻋﺎﻨﻲ ﻤﻥ ﺁﻻﻡ ﻓﻲ ﻋﻀﻼﺘﻲ‬ ‫‪.55‬‬
‫ﺃﺤﻴﺎﻨﺎﹰ ﺘﻌﺎﻭﺩﻨﻲ ﺭﻏﺒﺔ ﺸﺩﻴﺩﺓ ﻓﻲ ﺍﻟﻬﺭﻭﺏ ﻤﻥ ﺍﻟﻤﻨﺯل‬ ‫‪.56‬‬
‫ﻅﺭﻭﻓﻲ ﺍﻷﺴﺭﻴﺔ ﻤﻤﺘﺎﺯﺓ‬ ‫‪.57‬‬
‫ﺃﺼﺎﺩﻕ ﺍﻵﺨﺭﻴﻥ ﺒﺴﻬﻭﻟﺔ ﺘﺎﻤﺔ‬ ‫‪.58‬‬
‫ﺃﺸﻌﺭ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺤﻴﺎﻥ ﻜﻤﺎ ﻟﻭ ﻜﻨﺕ ﺃﺭﻴـﺩ ﺃﻥ ﺃﺒﻜـﻲ‬ ‫‪.59‬‬
‫ﺒﺴﺒﺏ ﻗﺴﻭﺓ ﻭﻅﻠﻡ ﺍﻟﻨﺎﺱ ﻟﻲ‬
‫ﺃﻴﺄﺱ ﺒﺴﻬﻭﻟﺔ‬ ‫‪.60‬‬
‫ﺃﺴﺭﺘﻲ ﺘﻭﻓﺭ ﻟﻲ ﺍﻟﺠﻭ ﺍﻟﺼﺎﻟﺢ ﻟﻠﻌﻤل ﻭﺍﻟﺠﺩ‬ ‫‪.61‬‬
‫ﺃﻨﺎ ﻤﺤﺒﻭﺏ ﻤﻥ ﺯﻤﻼﺌﻲ‬ ‫‪.62‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﺍﺤﺔ ﻭﺍﻷﻟﻔﺔ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺫﻱ ﺃﻋﻴﺵ ﻓﻴﻪ‬ ‫‪.63‬‬
‫ﻤﻥ ﺍﻟﻨﺎﺩﺭ ﺃﻥ ﻴﺼﻴﺒﻨﻲ ﺍﻹﻤﺴﺎﻙ‬ ‫‪.64‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﻀﻴﻕ ﻭﺍﻻﻜﺘﺌﺎﺏ ﻓﻲ ﻤﻌﻅﻡ ﺍﻷﺤﻴﺎﻥ‬ ‫‪.65‬‬
‫ﺘﻭﺠﺩ ﻋﻼﻗﺎﺕ ﻁﻴﺒﺔ ﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ ﻭﺃﻗﺎﺭﺒﻲ‬ ‫‪.66‬‬
‫ﺃﺘﻤﺘﻊ ﺒﺸﻌﺒﻴﺔ ﺍﺠﺘﻤﺎﻋﻴﺔ ﺒﻴﻥ ﺍﻷﺼﺩﻗﺎﺀ‬ ‫‪.67‬‬
‫ﻋﻨﺩﻱ ﺍﻟﺘﺴﺎﻤﺢ ﻭﺍﻟﻤﺭﻭﻨﺔ ﻤﻤﺎ ﻴﺠﻌﻠﻨﻲ ﺃﺘﻘﺒل ﻨﻘﺩ ﺍﻵﺨـﺭﻴﻥ‬ ‫‪.68‬‬
‫ﻭﺃﺴﺘﻔﻴﺩ ﻤﻨﻪ‬

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‫ﺒﻴﻥ ﺒﻴﻥ‬ ‫ﻻ‬ ‫ﻨﻌﻡ‬ ‫ﺍﻟﻌﺒﺎﺭﺓ‬ ‫ﺍﻟﺭﻗﻡ‬
‫ﻜﻨﺕ ﺃﻤﺭﺽ ﺒﻜﺜﺭﺓ ﻓﻲ ﻁﻔﻭﻟﺘﻲ‬ ‫‪.69‬‬
‫ﻴﻀﺎﻴﻘﻨﻲ ﺸﻌﻭﺭﻱ ﺒﺎﻟﻨﻘﺹ‬ ‫‪.70‬‬
‫ﻴﺴﻭﺩ ﺍﻟﺘﻔﺎﻫﻡ ﺒﻴﻨﻲ ﻭﺒﻴﻥ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ‬ ‫‪.71‬‬
‫ﺃﺸﻌﺭ ﺒﺎﻟﺭﺍﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ‬ ‫‪.72‬‬
‫ﺃﺸﻌﺭ ﺃﻨﻨﻲ ﺃﻜﺜﺭ ﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻌﺎﺌﻠﻴﺔ‬ ‫‪.73‬‬
‫ﻻ ﺃﺩﻋﻰ ﺇﻟﻰ ﺍﻟﺤﻔـﻼﺕ ﺃﻭ ﺍﻟﻤﻬﺭﺠﺎﻨـﺎﺕ ﺍﻟﺘـﻲ ﺘﻘﻴﻤﻬـﺎ‬ ‫‪.74‬‬
‫ﺍﻟﻤﺩﺭﺴﺔ ﺃﻭ ﺍﻟﻤﺅﺴﺴﺔ ﺃﻭ ﺍﻟﺯﻤﻼﺀ ‪.‬‬
‫ﺃﺠﺩ ﺼﻌﻭﺒﺔ ﻓﻲ ﺘﻭﺍﺯﻨﻲ ﺃﺜﻨﺎﺀ ﺴﻴﺭﻱ‬ ‫‪.75‬‬
‫ﺃﻨﺎ ﺴﻌﻴﺩ ﻓﻲ ﺤﻴﺎﺘﻲ‬ ‫‪.76‬‬
‫ﺃﻋﺎﻨﻲ ﻜﺜﻴﺭﺍﹰ ﻤﻥ ﻭﺠﻭﺩ ﺨﻼﻓﺎﺕ ﺃﺴﺭﻴﺔ‬ ‫‪.77‬‬
‫ﺃﺸﻌﺭ ﺃﻥ ﺯﻤﻼﺌﻲ ﻴﺴﺭﻫﻡ ﺃﻥ ﺃﻜﻭﻥ ﻤﻌﻬﻡ ‪.‬‬ ‫‪.78‬‬
‫ﻤﻥ ﺍﻟﺼﻌﺏ ﺍﺴﺘﺜﺎﺭﺘﻲ‬ ‫‪.79‬‬
‫ﺃﺸﻌﺭ ﻤﻥ ﻭﻗﺕ ﻵﺨﺭ ﺒﺎﻟﻜﺭﺍﻫﻴﺔ ﻨﺤﻭ ﺃﻓﺭﺍﺩ ﺃﺴﺭﺘﻲ ﺍﻟﺘﻲ ﺃﺤﺒﻬﺎ‬ ‫‪.80‬‬
‫ﻓﻲ ﺍﻟﻐﺎﻟﺏ ﻻ ﻴﻬﺘﻡ ﻤﻥ ﺤﻭﻟﻲ ﺒﺂﺭﺍﺌﻲ‬ ‫‪.81‬‬
‫ﺃﺘﻐﻴﺏ ﻋﻥ ﺍﻟﺩﺭﺍﺴﺔ ) ﺃﻭ ﺍﻟﻌﻤل ( ﺒﺴﺒﺏ ﺍﻟﻤﺭﺽ‬ ‫‪.82‬‬
‫ﺃﻜﻭﻥ ﻤﺘﻤﺎﺴﻜﺎﹰ ﺘﻤﺎﻤﺎﹰ ﻭﻫﺎﺩﺌﺎﹰ ﻓﻲ ﺍﻟﻤﻭﺍﻗﻑ ﺍﻟﺼﻌﺒﺔ‬ ‫‪.83‬‬
‫ﺃﺸﻌﺭ ﻤﻌﻅﻡ ﺍﻟﻭﻗﺕ ﺒﺂﻻﻡ ﻓﻲ ﺭﺃﺴﻲ‬ ‫‪.84‬‬
‫ﺘﺘﻘﻠﺏ ﺤﺎﻟﺘﻲ ﺍﻟﻤﺯﺍﺠﻴﺔ ﺒﻴﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺤﺯﻥ ﺩﻭﻥ ﺴﺒﺏ ﻅﺎﻫﺭ‬ ‫‪.85‬‬
‫ﺃﺸﻌﺭ ﺒﺭﻋﺸﺔ ﻓﻲ ﺤﺭﻜﺎﺕ ﻴﺩﻱ‬ ‫‪.86‬‬
‫ﻜﺜﻴﺭﺍﹰ ﻤﺎ ﺘﺸﻐﻠﻨﻲ ﺍﻷﻓﻜﺎﺭ ﺇﻟﻰ ﺩﺭﺠﺔ ﻻ ﺃﺴﺘﻁﻴﻊ ﻤﻌﻬﺎ ﺍﻟﻨﻭﻡ‬ ‫‪.87‬‬
‫ﻻ ﺃﺤﺏ ﺍﻻﺸﺘﺭﺍﻙ ﻓﻲ ﺍﻟﻤﻨﺎﻗﺸﺎﺕ ﺍﻟﺩﻴﻨﻴﺔ‬ ‫‪.88‬‬
‫ﻴﻨﺘﺎﺒﻨﻲ ﻗﻠﻕ ﻋﻠﻰ ﺼﺤﺘﻲ‬ ‫‪.89‬‬
‫ﺍﻻﻫﺘﻤﺎﻡ ﺒﺄﻭﺍﻤﺭ ﺍﻟﺩﻴﻥ ﻭﺘﻁﺒﻴﻘﻬﺎ ﺃﻤﺭ ﺼﻌﺏ ﺒﺎﻟﻨﺴﺒﺔ ﻟﻲ‬ ‫‪.90‬‬
‫ﺠﺴﻤﻲ ﻤﺘﻨﺎﺴﻕ ﺘﻤﺎﻤﺎﹰ ﻤﻊ ﻭﺯﻨﻲ‬ ‫‪.91‬‬
‫ﻴﺸﻐل ﺍﻟﺩﻴﻥ ﺠﺎﻨﺒﺎﹰ ﺒﺎﻟﻎ ﺍﻷﻫﻤﻴﺔ ﻓﻲ ﺤﻴﺎﺘﻲ‬ ‫‪.92‬‬
‫ﺃﻋﺘﻘﺩ ﺃﻥ ﺍﻟﺩﻴﻥ ﻭﺍﻟﻤﺴﺠﺩ ﻟﻬﻡ ﺃﻋﻅﻡ ﺍﻷﺜﺭ ﻓﻲ ﻨﻔﺴﻲ‬ ‫‪.93‬‬
‫ﺃﺸﻌﺭ ﺒﺂﻻﻡ ﺼﺤﻴﺔ‬ ‫‪.94‬‬

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