Canjin halin
 Canjin halin | |
|---|---|
| Bayanai | |
| Ƙaramin ɓangare na |
human behavior (en)  |
| Fuskar |
change management (en) |
| Has characteristic (en) |
social tipping point (en) |
Canjin halin shine lokacin da mutum ko rukuni ya canza ra'ayoyinsu, dabi'u, ko imani game da wani batu, batun, ko abu. Wannan na iya faruwa ne sakamakon sabon bayani, gogewa, ko tasiri daga wasu. Halin suna da alaƙa da imani da halaye ga wani abu. [1]][1] Ba su da kwanciyar hankali, kuma saboda sadarwa da halayyarsu wasu mutane, suna ƙarƙashin canji ta hanyar Tasirin zamantakewa, da kuma motsawar mutum don kula da daidaito na fahimta lokacin da Rashin jituwa na fahimta ya faru - lokacin da halaye biyu ko halayyar da halayya suka yi rikici. Halin da abubuwan halayyar ayyuka ne na abubuwan da ke tattare da motsin rai da fahimta. An ba da shawarar cewa za'a iya canza tsarin haɗin gwiwar cibiyar sadarwa ta hanyar kunna maɓallin guda ɗaya. Don haka, ta hanyar kunna motsin rai ko motsin rai, canjin hali na iya yiwuwa, kodayake abubuwan da ke tattare da motsin rai da fahimta suna haɗuwa.
Tushen
[gyara sashe | gyara masomin]Akwai tushe guda uku don canjin hali: bin doka, ganewa, da kuma shiga ciki. Wadannan matakai uku suna wakiltar matakai daban-daban na canjin hali don mayar da martani ga karɓar tasiri.[2]
Biyayya
[gyara sashe | gyara masomin]
Biyayya tana nufin canji a cikin halayyar da ta danganta da sakamakon, kamar fatan mutum na samun lada ko guje wa hukunci daga wani rukuni ko mutum. Mutumin ba lallai bane ya fuskanci canje-canje a cikin imani ko kimantawa na wani abu na halin, amma a maimakon haka sakamakon zamantakewa na karɓar canji a cikin halayyar yana rinjayar.[2] Misali, yaro na iya yarda da jam'iyyar siyasa ta iyayensa don kauce wa rikici ko samun amincewa, duk da cewa ba su yarda da ko fahimtar dabi'un ko manufofi na jam'iyyar ba. Mutumin kuma sau da yawa yana sane da cewa ana ƙarfafa shi ya amsa ta wata hanya.
An nuna bin doka ta hanyar jerin gwaje-gwaje na dakin gwaje-gaje da aka sani da gwaje-gwagwarmayar Asch. Gwaje-gwaje da Solomon Asch na Kwalejin Swarthmore ya jagoranta sun nemi kungiyoyin dalibai su shiga cikin "gwajin gani". A zahiri, duk sai dai daya daga cikin mahalarta sun kasance masu haɗin gwiwa na mai gwaji, kuma binciken ya kasance game da yadda sauran ɗaliban za su amsa ga halayyar masu haɗin gwiwa. An tambayi mahalarta su zaɓi, daga cikin zaɓuɓɓukan layi guda uku, layin da yake daidai da tsawon samfurin kuma an nemi su ba da amsar da ƙarfi. Ba tare da sanin mahalarta ba, Asch ya sanya wasu masu haɗin gwiwa don ba da amsar da ba daidai ba a gaban mahalarta. Sakamakon ya nuna cewa kashi 75% na martani sun kasance daidai da rinjaye mafi rinjaye kuma amsoshin da masu haɗin gwiwa suka zaɓa. Bambance-bambance a cikin gwaje-gwajen sun nuna cewa ƙimar bin doka ta karu yayin da yawan masu haɗin gwiwa suka karu, kuma an kai ga tudu tare da kusan masu haɗin gwiwa 15. Da yiwuwar bin doka ya ragu tare da adawar 'yan tsiraru, koda kuwa daya ne kawai ya ba da amsar da ta dace. Tushen bin doka ya dogara ne akan ainihin ra'ayin cewa mutane suna so su kasance daidai da daidai.[3]
Bayyanawa
[gyara sashe | gyara masomin]Bayyanawa yana bayyana canjin imani da tasiri don yayi kama da wani wanda yake sha'awar ko yake so. A wannan yanayin, mutum yana karɓar sabon halin, ba saboda takamaiman abun ciki na halin ba, amma saboda yana da alaƙa da dangantakar da ake so. Bayyanawa kuma yana nuna buƙatar kafa ko kula da ma'ana, haɗin kai tare da wani mutum ko rukuni, sau da yawa ta hanyar ɗaukar rawar da suke takawa ko ƙirƙirar dangantaka ta juna. Misali, halayen yara game da alaƙar jam'iyyar siyasa galibi ana karɓar su daga halayen iyayensu da imanin su, ba saboda yara sun kimanta waɗannan ra'ayoyin ba, amma saboda yin hakan yana ƙarfafa dangantakarsu da iyayensu kuma yana daidaitawa da ainihin su a cikin iyali.[2]
Kasuwanci na ciki
[gyara sashe | gyara masomin]Internalisation yana nufin canji a cikin imani da tasiri lokacin da mutum ya sami abun cikin halin ya zama mai lada, kuma ta haka ne ke haifar da canji na ainihi a cikin imani ko kimantawa na wani abu na halin. Sabon halin ko halayyar ya dace da tsarin darajar mutum, kuma ana haɗa shi da dabi'u da imani na mutum. Internalisation yana faruwa ne lokacin da halayyar da aka karɓa ta dace da darajar mutum kuma ta cika bukatunsu na mutum, ta sa ya shiga cikin tsarin darajar su. Yin amfani da wannan misali, yaro na iya girma yana daidaitawa da jam'iyyar siyasa ta iyayensa saboda a tsawon lokaci, sun zo da gaske sun yarda da dabi'u da manufofi na jam'iyyar, suna samun su daidai da tsarin imani na kansu. [2]
Ka'idar tsammanin-darajar ta dogara ne akan shigar da canjin halin. Wannan samfurin ya bayyana cewa halayyar ga wani abu aiki ne na niyyar mutum, wanda shine aikin halin mutum gaba ɗaya game da aikin. Wadannan halaye suna da tasiri daga mahimman abubuwa guda biyu: tsammanin mutum na nasara (yadda za su yi imanin cewa za su cimma sakamakon da ake so) da kuma darajar da suke sanyawa akan sakamakon (yadda yake da mahimmanci ko fa'ida suke ganin shi). Tare, waɗannan abubuwan suna bayyana yadda halayen da motsawa ke motsa halayyar.[4]
Tushen motsin rai
[gyara sashe | gyara masomin]Motsin rai yana taka muhimmiyar rawa wajen rinjaye, Tasirin zamantakewa, da canjin hali. Yawancin binciken halayyar sun jaddada muhimmancin abubuwan da ke tattare da motsin rai ko motsin rai. Motsin rai yana aiki tare da tsarin fahimta, ko kuma yadda muke tunani, game da batun ko yanayi. Ana samun roƙon motsin rai a cikin tallace-tallace, kamfen ɗin kiwon lafiya da saƙonnin siyasa. Misalan kwanan nan sun haɗa da kamfen ɗin kiwon lafiya na rashin shan sigari (duba Tallace-tallace na taba) da kamfen na siyasa da ke jaddada tsoron ta'addanci. Canjin halin da ya danganci motsin rai ana iya gani sosai a cikin masu kisan gilla waɗanda ke fuskantar babban damuwa. Akwai goyon baya mai yawa ga ra'ayin cewa motsin rai a cikin nau'in farkawa, tausayi, ko yanayi mai kyau na iya inganta canjin hali a wasu yanayi.
Muhimman abubuwan da ke tasiri ga tasirin roƙon motsin rai sun haɗa da ingancin kai, samun damar halayyar, shigar da batun, da fasalulluka na saƙo / tushe. Halin da ke da mahimmanci ga kasancewa mutum yana da tsayayya sosai ga canji yayin da wasu da ba su da tabbas na iya canzawa tare da sababbin abubuwan ko bayanai. Sabon hali (misali ga kiyaye lokaci ko rashin halarta ko inganci) na iya kalubalantar imani ko ka'idojin da ke akwai don haka haifar da rashin jin daɗi na tunanin da aka sani da rashin fahimta. Yana da wahala a auna canjin halin tunda ana iya ƙaddara halayen kawai kuma ana iya samun bambanci mai mahimmanci tsakanin waɗanda aka bayyana a fili da kuma waɗanda aka gudanar a asirce. Ingancin kai shine fahimtar ikon mutum; a wasu kalmomi, shine fahimtar ikonmu na magance halin da ake ciki.[5] Yana da mahimmanci a cikin sakonnin roƙo na motsin rai saboda yana nuna ikon mutum na magance motsin rai da halin da ake ciki. Misali, idan mutum bai dace da kansa ba game da ikon da yake da shi na tasiri ga yanayin duniya, ba zai iya canza halayensu ko halayensu game da dumamar duniya ba.
Dubi kuma
[gyara sashe | gyara masomin]- Halin da aka gyara
- Roƙon tsoro
- Reactance (halayyar mutum)
- Hanyar canjin halin Yale
Manazarta
[gyara sashe | gyara masomin]- ↑ McGuire, W.; Lindzey, G.; Aronson, E. (1985). "Attitudes and attitude change". Handbook of Social Psychology: Special Fields and Applications. 2: 233–346.
- ↑ 2.0 2.1 2.2 2.3 Kelman, H.C. (1958). "Compliance, identification, and internalization: Three processes of attitude change". Journal of Conflict Resolution. 2 (1): 51–60. doi:10.1177/002200275800200106. S2CID 145642577. Cite error: Invalid
<ref>tag; name "Kelman 1958" defined multiple times with different content - ↑ Cialdini, Robert B.; Goldstein, Noah J. (2004). "SOCIAL INFLUENCE: Compliance and Conformity". Annu. Rev. Psychol. 55: 591–621. doi:10.1146/annurev.psych.55.090902.142015. PMID 14744228.
- ↑ Ulrich, Trautwein (2013). "Expectancy-Value Theory revisited: From Expectancy-Value Theory to Expectancy-ValueS Theory?". APA PsychInfo. ProQuest 1642631501.
- ↑ Bandura, A. (1982). "Self-efficacy mechanism in human agency". American Psychologist. 37 (2): 122–147. doi:10.1037/0003-066x.37.2.122. S2CID 3377361.