Indigenous Epistemology Explored through Yoruba Orisha Traditions in the African Diaspora

ABSTRACT

This article analyzes an Indigenous epistemology explored through Yoruba Orisha traditions in the African diaspora. It also emphasizes the discordance between Euro-American psychology and African American women’s feminism. In particular, it presents decolonial woman-centered spriritual practices and the possibilities inherent in cosmovivencia. As an example, it draws from a symposium hosted by Caribbean Cultural Center African Diaspora Institute (CCCADI) at City University of New York in February 2016, entitled Trade/itions: Trans-Atlantic Sacred Orisha Traditions. The article is intended to open dialogue about the epistemic centering of Indigneous philosophies, as well as the historical and current practices within African diaspora spiritual systems to support individual and community well-being and social activism. In addition, it addresses the preponderance of damage-centered research about African-descended and Indigenous peoples and women, in particular, in the academic psychology literature and recommends emergent methodological strategies for resistance to those approaches that reinforce colonial paradigms. Lastly, it supports the integral connection with and reliance on the natural world and all living species within Orisha traditions. These vital connections intrinsically place women practitioners at the forefront of efforts toward environmental justice.     

“THE NEW SCIENCE OF HEALTH AND HAPPINESS”: INVESTIGATING BUDDHIST ENGAGEMENTS WITH THE SCIENTIFIC STUDY OF MEDITATION

Clinical and neuroscientific studies of Buddhist meditation practices are frequent topics in the news media, and have helped certain practices (such as mindfulness) achieve mainstream cultural status. Buddhists have reacted by using these studies in a number of ways. Some deploy the studies to show the compatibility of science and Buddhism, often using the authority of science to lend credence to Buddhism. Other Buddhists use meditation studies to demonstrate the superiority of Buddhism over science. Within inter‐Buddhist debates, meditation studies are used to argue for changes in practice or belief, but also sometimes to reinforce certain traditional practices. Benjamin Zeller's threefold categorization of religious groups’ attitudes toward science (guide, replace, absorb) and José Ignacio Cabezón's three ideal types of relationships between Buddhism and science (conflict/ambivalence, compatibility/identity, complementarity) contribute to analysis of Buddhist uses of scientific studies of meditation.     

Moral Learning,Rationality, and the Unreliability of Affect

James Woodward and John Allman [2007, 2008] and Peter Railton [2014, 2016] argue that our moral intuitions are products of sophisticated rational learning systems. I investigate the implications that this discovery has for intuition-based philosophical methodologies. Instead of vindicating the conservative use of intuitions in philosophy, I argue that what I call the rational learning strategy fails to show philosophers are justified in appealing to their moral intuitions in philosophical arguments without giving reasons why those intuitions are trustworthy. Despite the fact that our intuitions are outputs of surprisingly sophisticated learning mechanisms, we do not have reason to unreflectively trust them when offering arguments in moral philosophy.     

The neglected object: A history of the concept of dreams in Polish psychiatry and psychology in the interwar period, 1918–1939

The development of the concept of dreams in interwar Polish psychiatry and psychology was influenced by Western European concepts as well as by sociocultural factors of the newly independent state. Few Polish psychiatrists addressed the subject of dreams. They were influenced mainly by Sigmund Freud's psychoanalytic concept of dreams, but also by Alferd Adler's, Carl Gustav Jung's, and Wilhelm Stekel's ideas. Nevertheless, they approached psychoanalysis critically. The most comprehensive concept of dreams in Polish psychiatry was oneiroanalysis by Tadeusz Bilikiewicz. Oneironalysis was a method of dream analysis based on psychoanalysis but it rejected the psychoanalytic method of free associations and challenged psychoanalytic approaches to the interpretation of dream symbols. Polish psychologists were even less interested in dreams than psychiatrists. Problems with dreams, the most elaborate psychological work by Stefan Szuman consisted of an outline of epistemological problems with general theories of dreams and a harsh critique of psychoanalysis. The neglect of the subject of dreams in Polish psychiatric society can be seen as connected with the social and professional reception of psychoanalysis in Poland. Psychoanalysis was met with opposition from conservative scholars and publicists presenting nationalistic and anti-Semitic attitudes. It was also criticized by the biologically oriented majority of psychiatrists of the Polish Psychiatric Association. In the case of psychology, the most influential Polish psychological school, Lvov-Warsaw School, promoted Brentanian intentionalism, introspection, and psychology of consciousness, therefore, leading to psychologists' reluctance to explore unconscious states like dreams.     

L’évaluation psychologique en situation transculturelle : une révision de la littérature

Human migration provokes transcultural clinical encounters that may challenge the way clinicians see themselves and how they proceed in their usual practices. In the field of psychology, psychological assessment is an important tool to better understand the patients’ needs and to design psychological interventions. Considering that most diagnostic tests and manuals have been developed in the Western context, the application of these tools with other populations remains controversial. The present literature review aims to describe the state of current knowledge on psychological transcultural assessment. Specifically, we will address: (1) the use of psychological tests in transcultural contexts, (2) the development of the Cultural Formulation Interview (CFI, DSM-5) and (3) the clinical interview: language, therapeutic relationship and participation of interpreters. In the first section, we discuss the international norms for scales and tests translation and adaptation, as well as the cultural issues that may bias the test’ application and interpretation. In the second section, we describe the creation of the CFI, and its use in recent studies. The CFI is composed by four clusters: (1) cultural definition of a problem, (2) cultural perceptions of cause, context, and support, (3) cultural factors affecting self-coping and past help seeking, and (4) cultural factors affecting current help seeking. The revised studies indicated that the CFI has a positive impact on the cultural sensibilization of mental health professionals, also improving the relationship between the patients and professionals. The cultural formulation may also prevent misdiagnosis. Beyond the use of tests and structured interviews, the clinician also faces other challenges during a transcultural assessment. We discuss in the third section the transferential and countertransferential relationship in a transcultural situation. Several elements may influence this relationship, at an individual, institutional and societal level. The evaluation of these elements may allow the clinician to better understand results of the psychological assessment. We also describe the current guidelines for the use of interpreters during health consultations in France. In conclusion, several advances have been made in the field of transcultural psychological assessment, among other things the development of guides for good translation and cultural adaptation of tools, as well as the integration of cultural issues into the DSM. However, research and changes in clinical practice are still needed, as the evaluation of cultural biases in cognitive tests and the expansion of cultural competences training among clinicians.     

The conditioned anticipation of people (CAP) model of driving in urban spaces

Despite significant gains in overall collision rates, pedestrian and bicycle safety in complete street environments remains an on-going challenge. However, urban areas with the most risk exposure for pedestrians continue to maintain lower incident rates than their suburban counterparts (“Dangerous by Design” 2021). Under most driving circumstances, the over-rehearsed nature of driving leads to a psychological state similar to self-hypnosis, where attention is subconsciously maintained on the driving task while metacognitive awareness is minimized or eliminated. This state continues until some type of conflict, uncertainty, and/or novel stimulus is presented. The primary difference in driver attention in urban environments is postulated to result from the Conditioned Anticipation of People (CAP). Based on the human neurological predisposition to recognize and fixate on human faces and figures, we hypothesize that in areas where drivers have been conditioned to expect human presence, low-level metacognition is preemptively re-engaged to address their presence, resulting in higher attentional resource expenditure and increased distraction management. Such conditioning may be generated by contextual features common to pedestrian-friendly environments but, necessarily, must be reinforced over time by the Actual Presence of People (APP). CAP driver engagement is limited by the perceptual abilities of the driver such that at higher speeds or within wider corridors, the presence of pedestrians is more difficult to perceive. This results in a non-CAP attention pattern, exhibiting minimal metacognitive activity, high levels of automaticity, and reduced attention. This model was generated based on the observation that vulnerable user presence and the roadway contextual features that support the driver's ability to see vulnerable users were related to attention data measured during the SHRP2 Naturalistic Driving Study. Visually discernable features that were associated with vulnerable user presence had relationships with attention and large effect sizes (η² > 0.5). Contextual features that had relationships with vulnerable user presence, but minimal visual impact or interfered with the driver’s ability to see vulnerable users had no relationship to driver attention. This behavioral pattern provides supportive evidence for the proposed model.     

Working in Indigenous Contexts: Self‐Reported Experiences of Non‐Indigenous Australian Psychologists

Despite assertions in the literature that psychologists adopt culturally inappropriate strategies for working with Indigenous clients, there is little empirical evidence about this. The aim of this study was to document the self‐reported experiences of non‐Indigenous psychologists working with Indigenous clients, the factors that they felt constrain these interactions, and the clinical, assessment and communication strategies they perceived as effective in Indigenous contexts. Structured interviews were held with 23 psychologists, 18 females and five males, with age groups ranging from 20–30 to 50+. Thematic analysis of the data revealed that participants experienced contradictions between the typical Western white psychologists' ways of interacting with clients, which they had been taught and the typical ways in which relationships are structured in Indigenous communities. The results suggest that the Western model of psychological training does not work very well in Indigenous contexts, and that psychologists working in Indigenous contexts have to work out their own methods on a trial‐and‐error basis. This points to the need for more systematic cultural competence training. However, there is a lack of research into the effectiveness of psychological intervention from the viewpoints of Indigenous clients themselves.     

Guidelines for Cognitive Behavioral Training Within Doctoral Psychology Programs in the United States: Report of the Inter-Organizational Task Force on Cognitive and Behavioral Psychology Doctoral Education

The Association for Behavioral and Cognitive Therapies initiated an interorganizational task force to develop guidelines for integrated education and training in cognitive and behavioral psychology at the doctoral level in the United States. Fifteen task force members representing 16 professional associations participated in a yearlong series of conferences, and developed a consensus on optimal doctoral education and training in cognitive and behavioral psychology. The recommendations assume solid foundational training that is typical within applied psychology areas such as clinical and counseling psychology programs located in the United States. This article details the background, assumptions, and resulting recommendations specific to doctoral education and training in cognitive and behavioral psychology, including competencies expected in the areas of ethics, research, and practice.     

Perspectives on the Social Psychology of Creativity

Scholars began serious study into the social psychology of creativity about 25 years after the field of creativity research had taken root. Over the past 35 years, examination of social and environmental influences on creativity has become increasingly vigorous, with broad implications for the psychology of human performance, and with applications to education, business, and beyond. In this article, we revisit the origins of the social psychology of creativity, trace its arc, and suggest directions for its future.