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Culture and idiosyncratic family configuration play a significant role in neglect, such as parentification. Some family systems may engender an inappropriate overlap in subsystems, with member participating in roles that are traditionally reserved for other members. We have the case of adolescents in parental roles. The adolescent is brought to make personal choices that will have long term repercussions on varied domains of his life. To this effect, the society should give to him the possibility of a psycho-social moratorium which is a necessary period for the construction of a true identity. So how the construction of self-identity would be effectuated in the case of parentified adolescents. We carried out a semi-structured interview on five adolescents in Yaounde, the capital city of Cameroon who are in a situation of parentification. For the analysis, we used the content as well as the thematic analysis of the interviews. The findings show that the parentified adolescent have had no time to live the stage of adolescence. They are early parents because of the responsibilities they carry at an age or time they are not ready or prepared for. What is particular and special about them is the extent to which they are able to construct a positive self and give positive self-view of life. So, the process of parentificatin will have positive repercussions on the construction of ego identity of the adolescent. The findings of this study has shown the importance of contextual study as a good number of literature on parentification have shown the destructive and maladaptive impact of parentification on the development of adolescents.

Introduction: This article deals with the results of a cross-sectional study which aims at adaptation and initial cross-cultural validation in Cameroonian populations of the English-speaking scale "The Fear Of Covid-19 Scale" by Ahorsu et al. (2020) in French. Method: To do this, the validation procedure proposed by Vallerand (1989) was partially used. The preliminary version of the attitude scale towards Covid 19 (Phase 1), internal consistency analyzes, exploratory factorial and confirmatory factorial (Phase 2) were carried out using IBM SPSS Statistics + AMOS 23 on data collected from a sample of 680 inhabitants of French-speaking Cameroon, recruited for convenience in urban and rural areas, respectively in Yaoundé the political capital and within its periphery, during the month of November 2020. Results: Participants, aged 18 to 78 years (N = 680, M = 36.79; SD = 13.3; 95% CI [35.78; 37.79]), 335 (49.3%) are men and 345 (51.7%) are women; 49.9% of participants live in rural areas and 51.1% in urban areas. The results reveal that the scale has a good internal consistency (Cronbach's Alpha =.83; Guttman's Lambda 6 =.86) and a factor structure which highlights 2 factors (r=.55; P, Introduction : Le présent article traite des résultats d’une étude transversale qui a pour objectif l’adaptation et la validation initiale transculturelle chez les populations camerounaises de l’échelle anglophone « The Fear Of Covid-19 Scale » de Ahorsu et al. (2020) en langue française. Méthode : Pour ce faire, la procédure de validation proposée par Vallerand (1989) a été partiellement utilisée. La version préliminaire de l’échelle d’attitude face à la Covid 19 (Phase 1), les analyses de cohérence interne, factorielles exploratoires et factorielle confirmatoire (Phase 2) ont été menées à l’aide de IBM SPSS Statistics + AMOS 23 sur des données collectées auprès d’un échantillon de 680 habitants du Cameroun francophone, recrutés par convenance en milieu urbain et rural, respectivement à Yaoundé la capitale politique et au sein de sa périphérie, durant le mois de novembre 2020. Résultats : Les participants, âgés de 18 à 78 ans (N= 680, M= 36,79 ; ET=13,3 ; IC95% [35,78 ; 37,79]), 335 (49,3%) sont des hommes et 345 (51,7%) sont des femmes ; 49,9% des participants résident en milieu rural et 51,1% en milieu urbain. Les résultats révèlent que l’échelle possède une bonne consistance interne (Alpha de Cronbach =,83 ; Lambda 6 de Guttman =,86) et une structure factorielle qui fait ressortir 2 facteurs (r=,55 ; P

It is pressing to question the residual meaning of work when it masks a traffic that cannot exist without it. Continuing the furrow excavated by the MOW, IRT (1987) research group, this research was initiated with the collaboration of 264 Cameroonians’ caregivers in order to explore the direct effects and interaction between the meaning of work and the person-job fit perceived on engagement at work. Our results revealed that perceived coherence interacts with the meaning of work to create the psychological conditions that determine employees’ engagement in their work.

Pregnancy and taboos among the Beti women in southern Cameroon. Most taboos and current ritual arrangements in traditional societies aim at perpetuating common beliefs within the group. That is the case with the various taboos which the Betis (South Cameroon) put their wives through when the latter are pregnant. Indeed these restrictive conditions correspond to a certain ethic which aims at protecting and defending life, but reveal a specific conception of maternity and the perpetuation of human life. Taboos are usually symbolic and have to be interpreted. This paper is an ethnopsychological analysis of those taboos. Thus we will be able to understand how a particular society coherently solves ethical problems., La plupart des interdits et des dispositions rituelles en cours dans les sociétés traditionnelles ont, entre autres, pour fonction de protéger et de pérenniser les significations communes au groupe. Il en est ainsi des divers interdits auxquels les Beti (Sud Cameroun) soumettent la femme enceinte. Si ces dispositions restrictives correspondent à une certaine éthique visant à protéger et à défendre la vie elles n'en révèlent pas moins une conception particulière de la maternité et de la transmission de la vie. Les interdits s'inscrivent dans un ordre symbolique toujours à décrypter. L'article se veut une analyse ethnopsychologique de ces signes. Ce qui permet alors de comprendre comment une société particulière résout dans une cohérence certaine des problèmes éthiques liés à la vie sociale et biologique. La grossesse nous a semblé être un lieu «parlant» dans la mesure où elle est non seulement la vie en attente mais encore la codification de son avènement., Tsala Tsala Jacques-Philippe. Grossesse et interdits chez la femme Beti du Sud Cameroun. In: Cahiers de sociologie économique et culturelle, n°25, 1996. pp. 85-94.

Family suffering by waiting for a new family. The cameroonian family between the village and the town The transformations presently occurring throughout Africa in general and in Cameroon in particular necessarily bring in their train changes in the family. But in the day-to-day reality of this family caught up in the process of change, the individual is torn between the mythical coherence of the traditional family model which is fast-disappearing and the as-yet undetermined family of his aspirations. The lack of a consistant, stable family myth adds to the suffering of the individual family member., Les transformations sociales en cours en Afrique en général et au Cameroun en particulier entraînent nécessairement une réorganisation plus adaptée de la famille. Mais dans le vécu de sa famille en pleine mutation, le sujet est tiraillé entre la cohérence mythique d'une famille traditionnelle évanescente et l'indétermination de la famille de ses voeux. L’absence d'un mythe familial stable accroît la souffrance du sujet familial., Tsala Tsala Jacques-Philippe. Souffrance familiale et famille en souffrance. La famille camerounaise entre le village et la ville. In: Cahiers de sociologie économique et culturelle, n°18, 1992. pp. 99-113.

Bride-price and "father's law". Psychological aspects of bride-price in Cameroon. Bride-Price in Africa has gradually lost its primary Importance of promoting intercourse between two groups. The evolution of society has hastened the transition from the notion of marriage as an affair of two families to that of two persons so much that bride-price now has new values attached to it, and strongly raises the question of tradition as "Father's Law" - that complex relationship between the individual and his traditions. The survival of a contemporary Cameroonian couple still depends, to a large extent, on the philosophy of bride-price seen as a traditional obligation., La dot en Afrique a progressivement perdu sa fonction primordiale d'échange entre deux groupes. Les transformations sociales ont accéléré le passage du "couple familial" au "couple conjugal". De sorte que la dot, largement maintenue, remplit plusieurs fonctions nouvelles et pose de manière insistante la question du père, celle des rapports complexes entre le sujet et ses traditions. La survie du couple camerounais contemporain dépend encore largement de la problématique de la dot entendue comme dette envers la Tradition., Tsala Tsala Jacques-Philippe. La dot endettée ou la question du père. Problématique psychologique de la dot au Cameroun. In: Cahiers de sociologie économique et culturelle, n°14, 1990. pp. 85-96.