Integral approach to South African psychology with special reference to indigenous knowledge

In order to redress imbalances in South African psychological service provision, honor indigenous, transpersonal, community based perspectives, and introduce fresh insights and direction, this article presents an integral approach to psychology in South Africa. Areas highlighted for future research and praxis include integral and transpersonal psychology; spirituality; consciousness; especially moral consciousness, ancestral consciousness and reverence; indigenous knowledge systems, particularly indigenous healing; harmonisation of old and new, African, Eastern and Western forms of psychology; well-being and community development through health promotion practices and multicultural counselling.     

Jungian Analysts and African Diviners: An Exploration of the Archetype of the Self

This paper compares Jungian psychology and African indigenous healing practices through a theoretical review. It argues that while both practices express the shamanic archetype and facilitate the universal instinct towards wholeness, the expression of this differs. In Jungian psychology the archetype of the Self is projected onto the individual and the goal is a dialogue along the ego-Self axis, the patient ultimately coming to locate the shamanic archetype within his or her individual psyche. The working of the Self brings together the opposites of the psyche into individual consciousness. In indigenous healing practices, in keeping with the African worldview, the Self is projected onto the collective body, the ancestors as an extension of the living group, and the goal of healing is the restoration of wholeness through reintegration with the collective body. The implication is that good and evil are not brought together in the ancestors as a symbol of the Self, and evil is thus located outside the collective consciousness.     

Nonshamanic Native American Healing

This article focuses on making clearer distinctions between nonshamanic and shamanic indigenous healing practices. Not all indigenous healing is shamanic in nature. Shamanic healing relies on the powers of the shaman to heal/cure/take away the illness, and many rely on the use of consciousness-altering substances. In contrast, nonshamanic indigenous approaches, such as the Navajo, are much more psychodynamically based and offer wisdom and techniques that can be more directly adapted and applied by Western practitioners. The author employs his theory of borderland consciousness as a bridge between depth psychology and Navajo healing. The latter is most reflective of Jungian clinical theory and techniques and therein offers a depth of wisdom and a psychological perspective that can be of significant clinical import. Clinical examples from the author's practice are offered.     

Voices of African Traditional Healers: Cultural Context and Implications for the Practice of Counselling in Sub-Saharan Africa

The healing paradigm implicit in many sub-Saharan African cultures is embedded in African cosmology, and thus the recognition of this is essential for understanding Traditional African Healing practices and implementing collaborative counselling practices. To this end, this article focuses on the cultural importance, or voice, of traditional healers in sub-Saharan Africa. The current article uses an ethnographic approach to analyse systematically the cultural context of indigenous healing practices in sub-Saharan Africa. The anthropological importance of Traditional Healing practitioners, the context of healing, and the changing legal and ethical status of Traditional Healers are addressed as pivotal in furthering the development of this crucial, yet under utilized resource. The authors propose that such cultural understanding is highly relevant to the work of professional counselors.     

Community Counselling in African Contexts

This article explores community counselling as a form of professional practice for psychologists, with a particular focus on practices that are relevant in African contexts. The discussion identifies and discusses various models of practice identified in community psychology, including an ecological perspective, a public health and community mental health framework, interventions that focus on promoting a sense of community, indigenous approaches to community counselling and a critical or social action framework. Examples relating to each of these models of practice are drawn from various African settings, providing practitioners with some insights into how theory can be operationalised into practices that are relevant to African contexts. The article concludes with a discussion on community research, with a particular focus on ethical considerations relevant to a community approach in African contexts. The latter discussion emphasises the importance of working with the community as partners, and suggests the possibility of developing a Code of Ethics aimed specifically at guiding community counselling practice in African contexts.     

Presentism and Difference: On the Inclusion of Indigenous Psychologies in the History of Psychology

In response to “Jagged 85’s” interference and Adrian Brock’s essay the first part of this contribution refers to psychological knowledge and practices outside the European and North American canon of academic psychology that tend to be lumped together under the term “indigenous”. A distinction between “textual”, “subaltern” and “synergetic” forms of indigenous psychologies is suggested. The second part highlights the agency of Indian academic psychologists and their attempts to “indigenize” academic psychology. The conclusion advocates the institutionalization of unified social science studies programmes.     

Indigenization and the history of psychology

This article argues for the development of a historical perspective to help understand the process of indigenization in psychology. The indigenization of psychology in both the United States and India is shown to be part of larger social, economic, and political processes. A center and periphery model of knowledge production and praxes is deployed to show how practices of scientific imperialism are used to maintain the hegemony of the center. It is argued that historical approaches may be useful to challenge and counter such practices. Finally, the authors call for a polycentric history of psychology that will correspond to the emerging polycentrism exemplified in indigenous psychologies.     

Holistic Psychology: A Brief Primer

This article explicates the foundations, essential themes and healing principles of holistic psychology; an approach which provides a corrective for such trends in modern scientific psychology as disciplinary perspectives, the overemphasis on the economics and politics of professionalism. Holistic psychology emphasizes spiritual healing, multi-cultural counseling, community and ecological interventions. Its core pillars of practice and care stem from the spiritual and wisdom traditions widely applicable to combating illness, injustice, violence, materialism, and technocratic influences so prevalent in contemporary society. As a breath and/or spirit based healing practice, holistic psychology provides a foundational exercise for personal, social and cosmic transformation.     

“To learn healing knowledge”: Philosophy,psychedelic studies and transformation

“Philosophical learning” may be summarised in Sobiecki’s fitting catchphrase “to learn healing knowledge”. This catchphrase is taken from an article on the use of psychoactive plants among southern African diviners. In the spirit of this link, I aim to challenge contemporary negative attitudes to the topic of psychedelics, and argue that there are good reasons for philosophers to pay attention to the role that the psychedelic experience can play in promoting philosophical perception. I argue first that the results of some contemporary studies affirm the benefits of psychedelic use in an “orchestrated guided experience”. Secondly, I argue that the aims of such “orchestrated guided experiences” are consonant with the nature of philosophical learning. Philosophy, understood as a learning practice, has a strong historical precedent and ties to contemporary indigenous cultural practices. Here I cite research into the use of psychedelics and the Eleusinian Mysteries at the origin of Western philosophy. Numerous cultures, ancient and contemporary, venerate psychoactive substances as agents of learning, healing, and transformation. Thus, contemporary mainstream philosophy may have opportunities to learn, or relearn, from southern African indigenous cultural practices. Considering the positive light in which the topic of psychedelics will be painted, I will conclude by suggesting that psychedelics have the potential to play an important role in fostering the deeply transformative “philosophical learning” that is the condition for positive social change. This makes the topic of psychedelics worthy of philosophical reflection.     

SPIRITUAL TRANSFORMATION,HEALING, AND ALTRUISM: INTRODUCTION TO THE SYMPOSIUM

This essay introduces the five articles that follow, whose aim is to show how altruism emerges out of spiritual transformation and is integral to healing process in four kinds of ritual healing systems—popular, folk, an indigenous religious healing tradition, and complementary and alternative medicine represented by consciousness transformation movements. In this introduction I situate these largely marginalized religious and spiritual practices within the context of the religion‐science discourse, which has focused for the most part on the relationship between the established, mainstream religions and the dominant biomedical system. Antecedents of two of these types of religious practices, Spiritism and consciousness transformation movements, were part of the development of the psychological sciences in the nineteenth century but lost ground in the twentieth. Despite discrimination and persistent negative attitudes on the part of the established religions and biomedicine, these healing traditions have not only survived through the twentieth century but appear to have gained both followers and interest in the twenty‐first. In future decades, at least for complementary and alternative medical practices and perhaps also for spirit healing centers, there may be a reversal in status through greater acceptance of their unique combination of scientific and religious perspectives.     

知识划界、追赶焦虑与中国本土心理学的理论建构导向

科学心理学以方法为中心的知识建构策略,内在地要求它与常识心理学划界以谋求自然科学分支的学科地位,其代价是对人类心理之情感与意义维度的隔离。在移植西方心理学体系的过程中,科学心理学的争议也内含于中国心理学的发展轨迹中,同时还附加了学术边陲地区特有的学科追赶焦虑。中国本土心理学理论应突破科学至上的观念束缚,致力于发展具有现实解释力和价值引导力的人文主义导向的心理学理论,以切实解决中国现实社会中的心理问题,并在世界心理学界发出真正的中国声音。     

Exploring Indigenous Mental Health Practices: The Roles of Healers and Helpers in Promoting Well‐Being in People of Color

The authors present an extensive literature review and discuss the cultural relevance of indigenous healing practices in promoting psychological, physical, and spiritual well‐being in people of color. Suggestions are also presented for ways counselors might work with indigenous healing resources to promote the well‐being of people of color.     

African indigenous games: Using Bame Nsamenang’s Africentric thoughts to reflect on our heritage,pedagogy, and practice in a global village

As we go global and begin to make early childhood practices universal, certain aspects of communities remain fixed in deep realms of their everyday living and can only be accessed by those who believe in it. Believing in it requires having faith in a practice that will always be better than what others bring as “best practice”. This is because that aspect is what defines who you are and changing it amounts to removing a piece of you with the intention of replacing it with an “artificial part”. This may be the case with African indigenous games that have been played in various settings to define the Africanness of given communities. The values that these games bring to the Africans as they try to hold on to what belongs to them, is discussed in this paper. Bame Nsamenang used such thoughts to propel the Africentrism philosophy to direct thoughts into values that are African in nature, even when there are no clear boundaries of African in Africa. This article focuses on Nsamenang’s Africentric arguments in line with promotion of African indigenous games as a heritage, pedagogy, and a practice.     

Assessing the Impact of Western Psychology in Hong Kong

The impact of Western psychology in Hong Kong can be seen in its institutions and practices. Local students however acquire their knowledge of psychology through the medium of at least two foreign languages; English (the medium of instruction) and the technical language of its subject matter, which does not find ready equivalents in Chinese. Some examples of psychological terms in Chinese and English are presented to support this. Problems of translation and of the models implicit in much of psychology's subject matter reduce its impact. Because indigenous beliefs are more likely to shape psychology's development than imported ones, they should be made explicit in psychological practice and reworked into future educational curricula so that the discipline as a whole may benefit.     

Use of Ifá as a Means of Addressing Mental Health Concerns Among African American Clients

African Americans underuse counseling services because of factors such as cultural mistrust, stigma, and culturally incongruent treatment interventions. As a result, this population relies on informal healing networks. The foundations of these networks have been outlined within the professional literature. However, limited attention has been given to the indigenous healing methods used by African Americans in lieu of counseling. This article explores the conceptual, diagnostic, and treatment strategies of the indigenous healing system, Yorùbá‐based Ifá.     

Indigenous Healing Practices in Malawi

One of the most important areas of African culture in which the significant presence of traditional beliefs can be seen is through sickness and healing. In many traditional cultures, illness is thought to be caused by psychological conflicts or disturbed social relations that create a disequilibrium expressed in the form of physical or mental problems. In Malawi, traditional healing has been practised for centuries even before colonialisation. It is said that about 80 per cent of the population utilise traditional healers and medicine for their health needs. This paper sets out several of the issues and controversies that surround traditional healing and medicine in Malawi. An overview of the traditional Malawian theory of illness, the diversity of healing practices for somatic and psychosocial disorders, the socio-cultural context of healing and cultural interpretations of disease and intervention are provided. The problem of efficacy and scientific validation of traditional medicine is discussed.     

Psychology in sub‐Saharan Africa: Challenges,prospects and promises

The experiences of African communities are significantly underrepresented in the current psychological literature as compared to those of Western European and North American communities. Professional psychology in sub‐Saharan African is either nonexistent or strongly modeled after practices in North America and Western Europe. The modeling of psychology in sub‐Saharan Africa on the North American and Western European experience is a result of the more extensive marketing of the Western cultural heritage around the globe by national governments, education institutions and international aid agencies vis a vis the marketing of alternative cultural heritages. It is also reflective of the historically unequal intercultural exchanges between Western and African cultural heritages and in favour of the former. A greater representation of the African experience in the psychological literature could add to the richness and global relevance of psychology.     

Indigenous Psychotherapies and Religion: Moral Vision and Embodied Communities

Over the past century, the dominant model for addressing mental illness has been the treatment of individuals, largely by individual therapists who assume the availability of individual psychological resources. That form of therapy is a scarce commodity in capitalist societies, and social models of healing have been largely marginalized and forgotten. From the point of view of an indigenous psychology of religion, this essay (1) reports on local cultural and community models of healing that honor the common good, draw on local, communal narratives, and involve a given community in the process of healing. However, because it is not simply community in itself that is therapeutic, the authors argue (2) that healing cultures have communities that are guided by their moral vision and are committed to justice, moral integrity, and the sharing of resources. They draw on intergenerational studies that detail the effects in Inuit communities where a moral vision and a sense of community was present but then was eroded. Therapists whose interventions draw on the moral resources of the community may facilitate healing, as demonstrated by the use of allocentric imaging in more communal traditions. Finally, it is not simply communities with moral ideals that are therapeutic but (3) indigenous communities whose structures and whose role models embody their ethic that is critical for healing. The authors examine ecological communities in China committed to Confucian values and protection of the earth. The L’Arche communities begun in France by Jean Vanier and Alcoholics Anonymous groups around the world serve as examples of embodied moral communities.