Cross-cultural indigenous training: The South African experience

2020 ◽  
Vol 26 (3) ◽  
pp. 605-621
Author(s):  
Zana Marovic

In this paper, the author explores the relevance of indigenous training from a cross-cultural perspective. We start by examining the broader context of traditional Western psychology and its relevance in a multicultural society. A brief description of the indigenous paradigm is followed by a discussion of differences between Western and indigenous psychology, and a proposal of cultural eclecticism as a potential frame for their integration. Next, we discuss the South African context in relation to comparative-cultural aspects of medical and psychological services.  The author’s clinical experience informs her increased awareness of culturally inadequate service at the state hospital, developing curiosity about African indigenous healing, and subsequent encounters and collaboration with African traditional healers. Ultimately, the author develops culturally sensitive training that explores cultural biases and generates cross-cultural knowledge and competence.  In conclusion, the author advocates that in the area of globalisation and multicultural societies, psychological training and clinical practice, should include dialogue and facilitate collaboration between Western and indigenous knowledge, hopefully leading to a more holistic and culturally inclusive service to a population of different backgrounds. Such collaboration and integration of Western and indigenous knowledge may be a source of professional stimulation as well as a benefit to health-care consumers.

2016 ◽  
Vol 24 (2) ◽  
pp. 134-158
Author(s):  
T Dowling ◽  
L Grier

Much research has been conducted on African traditional healers generally (Arden 1996; Chidester 1996; Chakanza 2006; Reeder 2011), and Xhosa diviners and herbalists specifically (Hammond-Tooke 1989; Hirst 1997, 2005), but none of this work focuses on their particular public discourse. Some researchers (Tyrrell 1976; Broster & Bourn 1982) describe outward symbols and publicly knowable signs of their identity, but do not analyse the implicit meanings of these symbols. In order to reach a more nuanced understanding of how Xhosa diviners and herbalists traditionally used to market themselves to their public (how they made themselves publically known), this paper draws on information from documented investigations into diviners and herbalists in South Africa; a description of their current marketing strategies is drawn from our own research and inquiries. We argue that Xhosa herbalists and diviners are key players in negotiating the socio-cultural aspects of their respective societies, and changes in the way they communicate their services highlight a shift in the South African linguistic and symbolic landscape. Diviners and healers now use current key symbols (including English and Western symbols) with a concurrent loss of Xhosa cultural expressions and symbols, which are only retained to reference non-secular (i.e. spiritual) or organic (i.e. natural) forms of healing.


Author(s):  
Mogomme Alpheus Masoga

Every humanity has some form of indigeneity – whether conscious or unconscious. It behooves all humanity to redefine and reflect on its indigenous roots. Indigenous Knowledge (IK) has been termed in different ways. These include traditional, cultural, local, community knowledge, etc. All these are interlinked and imply that IK is a body of “knowledge” owned by local people in their specific communities and passed on from generation to generation. Therefore, IK is that knowledge which is known to a group of people or is embedded in a community. It could be rural or urban. The chapter aims to present and reflect on selected local narratives to construct a context. This chapter argues for the ‘contextual' dimension when looking at IK. For the past eighteen years the researcher has worked with a number of practitioners and knowledge holders whose experience has shaped his understanding of the South African IK dialogues, debates, research and studies. The approach adopted for this study is a reflexive one.


2018 ◽  
Vol 44 (4) ◽  
pp. 263-269 ◽  
Author(s):  
Victoria Jane Hume ◽  
Megan Wainwright

In this paper, we draw on our own cross-cultural experience of engaging with different incarnations of the medical and health humanities (MHH) in the UK and South Africa to reflect on what is distinct and the same about MHH in these locations. MHH spaces, whether departments, programmes or networks, have espoused a common critique of biomedical dualism and reductionism, a celebration of qualitative evidence and the value of visual and performative arts for their research, therapeutic and transformative social potential. However, there have also been differences, and importantly a different ‘identity’ among some leading South African scholars and practitioners, who have felt that if MHH were to speak from the South as opposed to the North, they would say something quite different. We seek to contextualise our personal reflections on the development of the field in South Africa over recent years within wider debates about MHH in the context of South African academia and practice, drawing in part on interviews conducted by one of the authors with South African researchers and practitioners and our own reflections as ‘Northerners’ in the ‘South’.


2017 ◽  
Vol 38 (1) ◽  
Author(s):  
Charles B. Manda

Although Jeremiah�s lamentation is directed towards the wound of God�s people in Zion, Africa remains the site of struggle for political, socio-economic and religious freedoms. Is there no balm in Africa to heal the wound of God�s people? This article examined the principles of healing and reconciliation as understood in the South African cosmology and how or whether they could be applied by the pastoral ministry to enhance the recovery and restoration of African Christian communities in post-conflict situations. To get the relevant data, the authors engaged literature written on these concepts of healing and reconciliation and how they are applied in a broader context. The authors also used their experiences in the field of healing to illustrate some points.Intradisciplinary and/or interdisciplinary implications: Although the article is focussed on the role of the pastoral ministry within the South African cosmology, this study has interdisciplinary implications in the disciplines of peacebuilding, mental health and psychosocial support. The author argues that when these social and cultural aspects of healing and reconciliation are taken into consideration, they could enhance post-conflict reconstruction and social transformation of post-conflict African communities.


Author(s):  
Tasneem Dangor ◽  
Eleanor Ross

The aim of the study was to investigate the beliefs and practices of caregivers and traditional healers within the South African Muslim community regarding Down syndrome. An exploratory-descriptive research design was utilized which incorporated individual interviews with 10 caregivers of persons with Down syndrome as well as 10 traditional healers from the South African Muslim community. Common beliefs emanating from both groups relating to the cause of Down syndrome included the notion that this condition was genetic in origin and that such children were perceived to be gifts from God. Others attributed Down syndrome to a punishment from God or the result of curses from people. Treatment included the use of inscriptions from the Quraan, water that had been prayed over and herbal medicines. Some caregivers seemed reluctant to approach western health care professionals due to negative past experiences. The main reasons for consulting traditional healers were cultural beliefs and pressure from family members, their holistic approach and the personal nature of their interventions. Collaboration between allopathic medicine and traditional healing was advocated by almost all of the traditional healers. These findings underline the need for culturally sensitive rehabilitation practices in speech-language pathology and audiology; and collaboration between western health care practitioners and traditional healers.


Author(s):  
Jabulani C. Makhubele ◽  
Vincent Mabvurira ◽  
Frans K. Matlakala

The enduring dominant influences from Western countries have long been felt in the different spheres of political ideologies, education, financial, technological and intellectual discourses, particularly in Africa. In spite of wide-ranging inequalities, the end of the colonial era has seen a remarkable progress of Third World academic and scientific systems and a significant degree of independence and objectivity. The aim of this article is to analyse language as an impediment to or a resource for, and the dynamics of educational processes towards, the indigenisation of social work education. The authors reviewed and analysed literature as research design. The study adopted the Afrocentricity theory, as it seeks to recreate a historiography that represents and recognises South African cultural influences on human evolution and development. In this article, literature was used to explore the ways in which people use cultural knowledge to inform social work education. The review particularly focuses on language as an impediment to or a resource for the indigenisation of social work education and the dynamics of educational processes. The literature review clarifies that, by virtue of their mainly Eurocentric training, social work educators seldom consider indigenous knowledge of Black South Africans over and above Western-oriented world views, and have neglected the significance of Black South African indigenous knowledge insofar as initiatives towards practice interventions are concerned. Future research should focus on how university policies, material development and dissemination of information can be harmonised to encompass indigenous languages in social work education and training.


2020 ◽  
pp. 295-316
Author(s):  
Mogomme Alpheus Masoga

Every humanity has some form of indigeneity – whether conscious or unconscious. It behooves all humanity to redefine and reflect on its indigenous roots. Indigenous Knowledge (IK) has been termed in different ways. These include traditional, cultural, local, community knowledge, etc. All these are interlinked and imply that IK is a body of “knowledge” owned by local people in their specific communities and passed on from generation to generation. Therefore, IK is that knowledge which is known to a group of people or is embedded in a community. It could be rural or urban. The chapter aims to present and reflect on selected local narratives to construct a context. This chapter argues for the ‘contextual' dimension when looking at IK. For the past eighteen years the researcher has worked with a number of practitioners and knowledge holders whose experience has shaped his understanding of the South African IK dialogues, debates, research and studies. The approach adopted for this study is a reflexive one.


2020 ◽  
Vol 52 (1) ◽  
pp. 3-21
Author(s):  
Velichko H. Fetvadjiev ◽  
Tia Neha ◽  
Fons J. R. van de Vijver ◽  
Martin McManus ◽  
Deon Meiring

Indigenous personality research often remains limited to its cultural context of origin. Previous cross-cultural examinations of indigenous models have typically focused on East–West comparisons and have paid scant attention to the predictive validity of indigenous models in new contexts. The present study addresses the replicability of the South African Personality Inventory (SAPI) and its predictive validity for family orientation and well-being in New Zealand European ( n = 428) and Māori students ( n = 226). The structure of the SAPI in New Zealand was equivalent to the structure identified in South Africa and had metric invariance between the two New Zealand groups. The SAPI social-relational scales explained additional variance above neuroticism, extraversion, conscientiousness, and openness in family orientation, but not in well-being. Mediation path analyses suggested that personality played a similar role for family orientation and well-being in the two groups when assessed by the SAPI, although group differences were suggested when using the Big Five Inventory. Our findings indicate that indigenously derived models, developed with the aim to represent culturally salient concepts, can be relevant well beyond their culture of origin and offer an enriched understanding of personality’s role for important outcomes across cultures.


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