非洲心理学:一种传统的出现

IF 0.8 4区 心理学 Q3 PSYCHOLOGY, MULTIDISCIPLINARY
Eunice Njeri Mvungu
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Therefore, Nwoye has finally written a timely and much-awaited eloquent and scholarly contribution to this emerging field of continental African psychology tailored to the interests and needs of university scholars and students in Africa and the global world . The book consists of four uneven parts, encompassing 19 chapters in all . Part I, made up of three chapters and running from page 3–90, presents the background to the entire book and foregrounds the need for the emergence of a tradition of inclusion in the study of psychology degree programs in African and global universities . Part II (encompassing pp . 91–296) consists of eight chapters and foregrounds the epistemological, methodological, and theoretical perspectives in African psychology . Explaining (in the book’s Preface), Nwoye states that “the principal goal of the Section is to illustrate some of the efforts that scholars of continental African psychology are making to unbind themselves from the restrictive ways of doing psychology as propagated in mainstream Western psychology” (p . x) . He notes that his fundamental objective in addressing the specific issues in Section 2 is to: provide a warrant and direction for considering continental African psychology as a legitimate and autonomous postcolonial field of psychology endowed with decolonized epistemologies and methodologies and its own cultural and critical orientation to psychological scholarship (p . x) . One aspect of Part III of the book, consisting of three chapters (covering pp . 297–370) and introduces the reader to the field of African therapeutics including the perspectives and approaches on which African psychological healing systems in continental Africa are grounded. The objective of Part IV, which comprises five chapters and runs from page 371–464, is to highlight the healing rituals and practices which the culture and the community in indigenous and rural Africa provide to the traumatised to enable them to transcend the challenges of their complicated everyday experience in contemporary Africa . I now give some brief and random descriptions of certain selected chapters of the book to illustrate the focus and the wide scope of this very illuminating and magisterial book . In this regard, I highlight the introductory chapter entitled “The Danger of a Single Story and the Problem of Speaking for Others” (p . 3), which provides an anchor to the entire book as it: projects the crying need for the decolonization and opening up of the study of psychology in African universities in such a way that African, Western, and other approaches to psychology would be made to coexist and enjoy enduring mutual respect, enrichment, and equitable participatory presence in psychology degree programs in continental Africa [and the world at large] (p . xi) . In Chapter 3 and in line with the postcolonial and cosmopolitan orientation of the new field of African psychology, Nwoye draws from the available evidence in the field of African archaeology (Shaw, 1978) “to challenge and dismantle obsolete racist images about Africa and its peoples propagated in colonial psychiatry” (p . xii) Highlighted by McCulloch (1995) and introduced and discussed in Chapter 5, are a number of foundational concepts and principles of human thought and experience emerging from African cultural phenomenology that form part of the knowledge base of African psychology . Chapter 8 introduces the notion that in mainstream Western psychology, people dream for themselves and are essentially self-contained in their overall mechanism of dreaming . The chapter argues that while this (Western) perspective on dreaming should not be ignored, it needs to be recognised alongside other dream perspectives . The chapter examines the concept of dreaming from an African perspective, one that goes beyond the Eurocentric paradigm and suggests that, in the Afrocentric paradigm, the individual can dream not only for himor herself but also for others . The argument developed in Chapter 11 is that the emerging field of African psychology needs an open research approach for its scholarship that is not available in mainstream Western psychology . The chapter argues that due to the complex nature of the multiple realities (natural and supernatural, visible and invisible, and the real and the miraculous) that constitute the subject matter of African psychology, the qualitative and mixed-method research methodology provides a more realistic and promising approach to the task of doing research in African psychology . Given this understanding, the chapter undertakes to clarify the epistemology, theory, and techniques of research and scholarship in African psychology . 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Part II (encompassing pp . 91–296) consists of eight chapters and foregrounds the epistemological, methodological, and theoretical perspectives in African psychology . Explaining (in the book’s Preface), Nwoye states that “the principal goal of the Section is to illustrate some of the efforts that scholars of continental African psychology are making to unbind themselves from the restrictive ways of doing psychology as propagated in mainstream Western psychology” (p . x) . He notes that his fundamental objective in addressing the specific issues in Section 2 is to: provide a warrant and direction for considering continental African psychology as a legitimate and autonomous postcolonial field of psychology endowed with decolonized epistemologies and methodologies and its own cultural and critical orientation to psychological scholarship (p . x) . One aspect of Part III of the book, consisting of three chapters (covering pp . 297–370) and introduces the reader to the field of African therapeutics including the perspectives and approaches on which African psychological healing systems in continental Africa are grounded. The objective of Part IV, which comprises five chapters and runs from page 371–464, is to highlight the healing rituals and practices which the culture and the community in indigenous and rural Africa provide to the traumatised to enable them to transcend the challenges of their complicated everyday experience in contemporary Africa . I now give some brief and random descriptions of certain selected chapters of the book to illustrate the focus and the wide scope of this very illuminating and magisterial book . In this regard, I highlight the introductory chapter entitled “The Danger of a Single Story and the Problem of Speaking for Others” (p . 3), which provides an anchor to the entire book as it: projects the crying need for the decolonization and opening up of the study of psychology in African universities in such a way that African, Western, and other approaches to psychology would be made to coexist and enjoy enduring mutual respect, enrichment, and equitable participatory presence in psychology degree programs in continental Africa [and the world at large] (p . xi) . In Chapter 3 and in line with the postcolonial and cosmopolitan orientation of the new field of African psychology, Nwoye draws from the available evidence in the field of African archaeology (Shaw, 1978) “to challenge and dismantle obsolete racist images about Africa and its peoples propagated in colonial psychiatry” (p . xii) Highlighted by McCulloch (1995) and introduced and discussed in Chapter 5, are a number of foundational concepts and principles of human thought and experience emerging from African cultural phenomenology that form part of the knowledge base of African psychology . Chapter 8 introduces the notion that in mainstream Western psychology, people dream for themselves and are essentially self-contained in their overall mechanism of dreaming . The chapter argues that while this (Western) perspective on dreaming should not be ignored, it needs to be recognised alongside other dream perspectives . 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引用次数: 4

摘要

《非洲心理学杂志》由NISC (Pty)有限公司和Informa英国有限公司(以Taylor & Francis集团的名义交易)共同出版。《非洲心理学:传统的出现》是非洲心理学新领域的开创性基础文本,作者是该领域的主要发言人之一。奥古斯丁·恩沃伊绘制了这个新兴领域的轮廓图,给它一个定义,并揭示了它的范围和内容。在书的第一章中,Nwoye认为非洲大陆的非洲心理学这一新领域的出现是为了挑战和合作引进非洲的西方心理学,促进非洲乃至世界大学的包容性心理学知识。因此,Nwoye终于为非洲大陆心理学这一新兴领域撰写了一份及时且备受期待的、雄辩的学术贡献,以满足非洲和全球大学学者和学生的兴趣和需求。全书由四个参差不齐的部分组成,共19章。第一部分由三章组成,从第3-90页开始,介绍了整本书的背景,并展望了在非洲和全球大学的心理学学位课程研究中出现包容性传统的必要性。第二部分(包括pp。(91-296)由八章组成,展望了非洲心理学的认识论、方法论和理论观点。在这本书的序言中,Nwoye解释说:“本章节的主要目标是说明非洲大陆心理学学者正在努力将自己从西方主流心理学传播的限制性心理学方法中解脱出来。”x)。他指出,他在第2节中处理具体问题的基本目标是:为将非洲大陆心理学视为一个合法和自主的后殖民心理学领域提供依据和方向,该领域具有非殖民化的认识论和方法,以及其自身的文化和对心理学学术的批判方向。x)。本书第三部分的一个方面,由三章组成(覆盖第396页)。297-370)并向读者介绍非洲治疗学领域,包括非洲大陆的非洲心理治疗系统所基于的观点和方法。第四部分包括五章,从第371-464页开始,其目的是强调非洲土著和农村的文化和社区为受创伤者提供的治疗仪式和做法,使他们能够超越当代非洲复杂的日常经历的挑战。我现在对书中的某些章节作一些简短而随意的描述,以说明这本极具启发性和权威性的书的重点和广泛范围。在这方面,我特别强调题为“单一故事的危险和替别人说话的问题”的引言章节(p . 396)。3),它为整本书提供了一个锚点,因为它:在非洲大学中提出了去殖民化和开放心理学研究的迫切需要,这样非洲、西方和其他心理学方法就可以共存,并在非洲大陆(乃至整个世界)的心理学学位课程中享有持久的相互尊重、丰富和公平的参与。xi)。在第三章中,根据非洲心理学新领域的后殖民和世界主义取向,Nwoye从非洲考古学领域的现有证据(Shaw, 1978)中“挑战和拆除在殖民精神病学中传播的关于非洲及其人民的过时的种族主义形象”(p . 371)。McCulloch(1995)强调并在第5章中介绍和讨论了非洲文化现象学中出现的一些关于人类思想和经验的基本概念和原则,这些概念和原则构成了非洲心理学知识库的一部分。第八章介绍了在西方主流心理学中,人们为自己做梦的概念,并且在做梦的整体机制中基本上是独立的。本章认为,虽然这种(西方的)梦的观点不应该被忽视,但它需要与其他的梦的观点一起被认识到。这一章从非洲的角度考察了做梦的概念,这一概念超越了以欧洲为中心的范式,并表明,在以非洲为中心的范式中,个人不仅可以为自己做梦,也可以为他人做梦。第11章的论点是,新兴的非洲心理学领域需要一种开放的研究方法,这在西方主流心理学中是不存在的。 本章认为,由于构成非洲心理学主题的多重现实(自然和超自然,可见和不可见,真实和奇迹)的复杂性,定性和混合方法研究方法为非洲心理学研究任务提供了更现实和更有前途的方法。基于这种理解,本章致力于澄清非洲心理学研究和学术的认识论、理论和技术。书评
本文章由计算机程序翻译,如有差异,请以英文原文为准。
African Psychology: The Emergence of a Tradition
Journal of Psychology in Africa is co-published by NISC (Pty) Ltd and Informa UK Limited (trading as Taylor & Francis Group) African Psychology: The Emergence of a Tradition is a ground-breaking foundational text for the new field of African psychology by one of the field’s principal spokespersons . Augustine Nwoye has mapped the contours of this emerging field, assigning it a definition, and unravelling its scope and contents . In Chapter 1 of the book, Nwoye opines that the new field of African psychology in continental Africa has come into being to challenge and partner with Western psychology imported to Africa in the promotion of inclusive psychological knowledge in universities in Africa and the wider world . Therefore, Nwoye has finally written a timely and much-awaited eloquent and scholarly contribution to this emerging field of continental African psychology tailored to the interests and needs of university scholars and students in Africa and the global world . The book consists of four uneven parts, encompassing 19 chapters in all . Part I, made up of three chapters and running from page 3–90, presents the background to the entire book and foregrounds the need for the emergence of a tradition of inclusion in the study of psychology degree programs in African and global universities . Part II (encompassing pp . 91–296) consists of eight chapters and foregrounds the epistemological, methodological, and theoretical perspectives in African psychology . Explaining (in the book’s Preface), Nwoye states that “the principal goal of the Section is to illustrate some of the efforts that scholars of continental African psychology are making to unbind themselves from the restrictive ways of doing psychology as propagated in mainstream Western psychology” (p . x) . He notes that his fundamental objective in addressing the specific issues in Section 2 is to: provide a warrant and direction for considering continental African psychology as a legitimate and autonomous postcolonial field of psychology endowed with decolonized epistemologies and methodologies and its own cultural and critical orientation to psychological scholarship (p . x) . One aspect of Part III of the book, consisting of three chapters (covering pp . 297–370) and introduces the reader to the field of African therapeutics including the perspectives and approaches on which African psychological healing systems in continental Africa are grounded. The objective of Part IV, which comprises five chapters and runs from page 371–464, is to highlight the healing rituals and practices which the culture and the community in indigenous and rural Africa provide to the traumatised to enable them to transcend the challenges of their complicated everyday experience in contemporary Africa . I now give some brief and random descriptions of certain selected chapters of the book to illustrate the focus and the wide scope of this very illuminating and magisterial book . In this regard, I highlight the introductory chapter entitled “The Danger of a Single Story and the Problem of Speaking for Others” (p . 3), which provides an anchor to the entire book as it: projects the crying need for the decolonization and opening up of the study of psychology in African universities in such a way that African, Western, and other approaches to psychology would be made to coexist and enjoy enduring mutual respect, enrichment, and equitable participatory presence in psychology degree programs in continental Africa [and the world at large] (p . xi) . In Chapter 3 and in line with the postcolonial and cosmopolitan orientation of the new field of African psychology, Nwoye draws from the available evidence in the field of African archaeology (Shaw, 1978) “to challenge and dismantle obsolete racist images about Africa and its peoples propagated in colonial psychiatry” (p . xii) Highlighted by McCulloch (1995) and introduced and discussed in Chapter 5, are a number of foundational concepts and principles of human thought and experience emerging from African cultural phenomenology that form part of the knowledge base of African psychology . Chapter 8 introduces the notion that in mainstream Western psychology, people dream for themselves and are essentially self-contained in their overall mechanism of dreaming . The chapter argues that while this (Western) perspective on dreaming should not be ignored, it needs to be recognised alongside other dream perspectives . The chapter examines the concept of dreaming from an African perspective, one that goes beyond the Eurocentric paradigm and suggests that, in the Afrocentric paradigm, the individual can dream not only for himor herself but also for others . The argument developed in Chapter 11 is that the emerging field of African psychology needs an open research approach for its scholarship that is not available in mainstream Western psychology . The chapter argues that due to the complex nature of the multiple realities (natural and supernatural, visible and invisible, and the real and the miraculous) that constitute the subject matter of African psychology, the qualitative and mixed-method research methodology provides a more realistic and promising approach to the task of doing research in African psychology . Given this understanding, the chapter undertakes to clarify the epistemology, theory, and techniques of research and scholarship in African psychology . BooK REViEW
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来源期刊
Journal of Psychology in Africa
Journal of Psychology in Africa PSYCHOLOGY, MULTIDISCIPLINARY-
CiteScore
1.70
自引率
16.70%
发文量
62
期刊介绍: Findings from psychological research in Africa and related regions needs a forum for better dissemination and utilisation in the context of development. Special emphasis is placed on the consideration of African, African-American, Asian, Caribbean, and Hispanic-Latino realities and problems. Contributions should attempt a synthesis of emic and etic methodologies and applications. The Journal of Psychology in Africa includes original articles, review articles, book reviews, commentaries, special issues, case analyses, reports and announcements.
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