Psychology largely makes inferences from studies of WEIRD samples (Western, European, Industrialized, Rich, Democratic), who represent 12% of the world’s population (Narvaez, 2019). Meaning that Western psychology is not an applicable phenomenon. Western psychologists are reluctant to accept that there is racism within the discipline (Holdstock, 2013). Generally, the transfer of knowledge, information and various technologies are passed from Western countries to the rest of the world, therefore, Western perceptions, ideologies and theories of understanding human behaviour are dominating every part of the world. However, Africa as a continent has developed its own understanding of human behaviour through various philosophical engagements with the self and human behaviour. Therefore, the Western psychology that has been imported into Africa is of questionable relevance to the people of the continent (Holdstock, 2013). It is within this framework that this article will critically assess the application of Western psychology to the African context. This will be done by highlighting the concepts inherent in Western psychology and comparing them with the African concepts in order to see if Western psychology is compatible with African ideologies.
Western psychology is the scientific study of how internal cognitive processes influence human behaviour (Mkhize, 2006). Western psychology is objective, universal and overlooks the influence of culture on human behaviour (Holdstock, 2013). It assumes that people in the world share universal values, despite the differences in culture (John, 2012). For example, the way stress is dealt with in America or China is assumed to be the same in South Africa, Zimbabwe and across the globe. The assumption that Western psychological views are universally applicable is discredited in the African context (Holdstock, 2013). This is because societies embrace different culturally based world-views in terms of values, theories and what is deemed acceptable or unacceptable behaviour (Mkhize, 2006). Culture is not fixed or an independent variable (Juma Mhm, 2011). For example, in a South African context, a study was carried out among the Zulu people. The Zulu’s conceptualisation of intelligence was compared to the rest of the world. Findings highlighted that the concepts of one culture cannot be applicable to other cultures (Furnham, Ndlovu & Mkhize, 2009). In further research, five hypotheses were generated from studies worldwide and none of them were applicable to African participants; this later highlighted the uniqueness of African intelligence (Furnham, Ndlovu & Mkhize, 2009). It can be argued that humans share universal values such as: courage, love and wisdom, however, Western psychology ignores the context in which behaviour occurs (Nsamenang, 2007).
An important question is: how do African people deal with their psychological cases? A few of the middle-class African people have a Eurocentric approach which is inclusive of pharmacology (Juma Mhm, 2011). On the other hand, majority of the African people consider traditional healing and various cultural aspects. In this case Western psychology is incongruent to the African world-views (Juma Mhm, 2011). Africans define their psychological problems in terms of their African traditional beliefs and practices (Juma Mhm, 2011). For example, in Zimbabwe, if one kills someone and does not do the required traditional rituals, he or she might exhibit mental health symptoms such hallucinations and from a traditionalist’s point of view this will be the deceased’s spirit roaming around which is known as “ngozi.” A Western psychologist will not understand this traditional concept because in the West psychopathology is defined as the manifestation of behavioural, psychological or biological dysfunction within an individual regardless of the context (Holdstock, 2013). Western psychology is quick to diagnose and give treatment without considering culture (John, 2012). This is an issue in Africa because it has led to some misdiagnoses of schizophrenia (Nsamenang, 2007).
“Applying Western psychology in the African context can either confuse one thing for another or conclude that the given thing is absent. In both cases one is bound to draw erroneous conclusions and miss the local reality” (Misra & Gergen, 1993, p. 235).
Western psychology is independent of social and contextual determinants and focuses on internal processes, yet culture is an important aspect in understanding the development of human behaviour in Africa (Holdstock, 2013). In Africa there are indigenous knowledge systems based on cultural ideologies and theories aimed at studying the behaviour of African people (John, 2012).
For example, in Zimbabwe totems are important among specific groups of people. If a man’s totem is a lion, there is an assumption that he is attractive, aggressive or dominant. The totem plays a role in influencing one’s behaviour.
Knowledge is inclusive of having the skill to use cultural symbols when examining human behaviour. Cultural symbols such as statues may have a unique meaning among groups of people and invoke mutual responses.
Western psychology does not have the capacity to examine African people because it was developed through the examination of the Euro-American white middle-class people who do not share the same knowledge systems as Africans.
From a Western’s viewpoint, knowledge is value free. Whereas, from an African’s viewpoint, wisdom is inherited and knowledge is moral and sacred (John, 2012). In Africa wisdom and knowledge have a communal value which can be passed verbally in families or at community meetings (John, 2012).
Western psychology is oriented within a culture of individualism, where self-achievements, self-fulfilment and independence are key to living (Holdstock, 2013). The African person on the other hand is bound by certain expectations, duties and obligations to his or her family and community (Holdstock, 2013). In Africa there is a culture of collectivism where one has to harmonise his or her interests with that of the collective (Holdstock, 2013). Collectivism and social relationships are emphasized in indigenous cultures (Juma Mhm, 2011). Collectivism is reflected in the African person’s concept of intelligence. Africans value social and practical skills, as well as wisdom (Furnham, Ndlovu & Mkhize, 2009). Whereas an individualistic culture is more concerned with problem solving and knowledge accumulation (Furnham, Ndlovu & Mkhize, 2009). In an African context an individual’s cultural world-views and philosophies influence his or her behaviour. The Africans lived experiences, values, beliefs and customs therefore create a foundation for African psychology. Western psychology is based on the intra-psychic malfunctioning, however, in Africa, social or political realities contribute to the Africans’ understanding of mental health. For example, mental health issues may be attributed to witchcraft. The Africans way of thinking therefore challenges the Western psychology’s traditional self-image of being neutral, universal and objective (Allwood & Berry, 2006).
Taking into consideration the points above, Western psychology can be seen as racist. It reflects the cultural context in which the discipline was created (Holdstock, 2013). There are various African practices that have been ignored because the West have led Africans to believe that some parts of their culture are invalid and lack civilization (Holdstock, 2013). In addition, there is biological racism within Western psychology and it is expressed in the flawed genetic structure of black people (Holdstock, 2013).
I believe that until psychology has truly been adopted and adapted to fit into the African context, African people will never fully understand or grasp mental health issues.
References
Allwood, C. M. & Berry, J. W. (2006). Origins and development of indigenous psychologies:
An international analysis. International Journal of Psychology, 41(4), 243-268. https://doi.org/10.1080/00207590544000013
Furnham, A., Ndlovu, N. P. M., & Mkhize, N. (2009). South African Zulus' beliefs about their own and their children's intelligence. South African Journal of Psychology, 39(2), 157–168. https://doi.org/10.1177/008124630903900202
Holdstock, L. T. (2013). Re-examining Psychology: Critical Perspectives and African Insights. Taylor and Francis: New York.
John, A. S. (2012). The Use Of Masekitlana As A Therapeutic Technique For Children Affected By HIV/AIDS (Publication No. 29593477) [Doctoral dissertation, University of Pretoria]. University of Pretoria
Juma Mhm, O. J. (2011). African World-views: Their Impact on Psychopathology and Psychological Counselling [Unpublished master’s thesis]. The University of South Africa
Misra, G., & Gergen, K. J. (1993). On the place of culture in psychological science. International Journal of Psychology, 28(2), 225–243. https://doi.org/10.1080/00207599308247186
Mkhize, N. (2006). Psychology: An African perspective. Critical Psychology UCT Press: Landsdowne.
Narvaez, D. F. (2019, October 20). Indigenous Psychologies Contrast With Western Psychology. Psychology Today. https://www.psychologytoday.com/ie/blog/moral-landscapes/201910/indigenous-psychologies-contrast-western-psychology
Nsamenang, B. A. (2007). Origins and development of scientific psychology in Afrique Noire. Psychology Press. http://www.psypress.com/iupsys/contents.asp
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