A Psychology of Indigenous Healing in Southern Africa

Edwards, Stephen D.

doi:10.1080/14330237.2011.10820466

Cited by 47 publications

(53 citation statements)

References 24 publications

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“…The energy is strengthened by healing and good deeds, and is weakened by evil spirits and abuse. Women tend to be men more involved in divine healing owing to their superior intuitive abilities (Edwards, 2011;McCraty, Atkinson & Bradley, 2004a;2004b).…”

Section: Cultural-traditional Originsmentioning

confidence: 97%

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Intuition as a Healing Modality: Historical and Contemporary Perspectives

Edwards

2013

Journal of Psychology in Africa

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Section: Cultural-traditional Originsmentioning

confidence: 97%

“…This original perennial form of psychology sought to understand pathways of intuitive energy in spiritual community settings (Edwards, 2011).…”

Section: Energy Pathwaysmentioning

confidence: 99%

Intuition as a Healing Modality: Historical and Contemporary Perspectives

Edwards

2013

Journal of Psychology in Africa

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“…Spiritual healing is a possible application, with an axiology and "ntuology" embedded in communal, human, spiritual networks. Such understandings of Spirit also underlie the Christian soul/spirit and Hindu Brahman/Atman distinctions, Taoist heaven/earth and yang/yin polarities, Platonic ideas and archetypes (Edwards, 2011;Myers, 1993). Wilber's (1977Wilber's ( , 1997Wilber's ( , 2000Wilber's ( , 2007 non-dual approach postulates integrated involving and evolving, or descending and ascending movements of consciousness present in every ecological, spiritual, psychological and physical breath inhalation and exhalation.…”

Section: Introductionmentioning

confidence: 94%

Phenomenological and neurophysiologic investigation into contemplatingumoya(Spirit) and its psychological applications

Edwards

Nzima

Govender

et al. 2014

Journal of Psychology in Africa

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This study explored subjective and objective perspectives on uMoya, Spirit consciousness and/or spirituality, from a heuristic phenomenological and neurophysiologic perspective. Contemplative reflective data on uMoya and its neurophysiologic correlates were gathered from a culturally diverse group of eight researcher-participants aged 32 to 63 years. The data were analyzed using exploratory, integrative, thematic and small sample statistical approaches. Thematic analysis revealed evidence for uMoya contemplation descriptions encompassing spiritual traditions, human spirituality and ancestral consciousness. The neurophysiologic correlates indicated significant decreases in respiration, delta activity and beta activity as well as associated patterns of a coherent, relaxed and alert state of waking consciousness, suggesting direct experiencing after contemplation. Findings supported an integral contemplative approach to uMoya with the potential for psychotherapeutic applications.

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Section: Contemporary Context Of Psychology As a Professional Disciplmentioning

confidence: 99%

“…In this respect, studies have foregrounded structural inequalities, lack of demographic representativeness and the role of psychology in transformation and "undoing" apartheid legacies (for example, Ahmed & Pillay, 2004; De la Rey & Ipser, 2004;Pretorius, 2008;Sher & Long, 2012). There has also been increased grappling with issues of cultural, religious and epistemological relevance -particularly efforts at Africanising psychology -gaining momentum in South Africa (for example, Holdstock, 2000;Yen & Wilbraham, 2003a, 2003bMkhize, 2004aMkhize, , 2004bEskell-Blokland, 2005;Patel & Shikongo, 2006; Diale & Fritz, 2007; Baloyi, 2008;Ngcobo & Edwards, 2008;Eskell-Blokland, 2009;Ruane, 2010; Bojuwoye & Edwards, 2011; Eagle & Long, 2011;Edwards, 2011;Makunga, Thwala & Edwards, 2011;Sodi & Bojuwoye, 2011;Ebersöhn, 2012;Matoane, 2012;Theron, Theron & Malindi, 2013 Recommendations around transforming the curriculum have included the following: taking African cultures, languages, healing processes and experiences as the point of departure for the psychology curriculum (Baloyi 2008); establishing departments where postgraduate students research African worldviews in order to create a foundation for an African indigenous psychology (Juma 2011); and introducing dedicated courses in African psychology (Nwoye, 2011;Matoane, 2012;Javangwe, 2013) and dedicated modules on cultural issues (Eagle, 2005;Matoane, 2012). Critical psychologists and others have also cautioned against reproducing essentialised and ahistorical notions of culture and ethnicity in this pursuit (Rashed, 2013) and perpetuating misperceptions that equate culture with black and poor people, but not white and middleclass people (Yen & Wilbraham, 2003b).…”

mentioning

confidence: 99%

A critical review of practices of inclusion and exclusion in the psychology curriculum in higher education

Carolissen¹,

Shefer²,

Smit³

2015

PINS

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Much of South IntroductionThe Education White Paper 3: A Programme for the Transformation of Higher Education (Department of Education, 1997: 8) included the recognition that there was "an inequitable distribution of access and opportunity for students and staff along lines of race, gender, class and geography". Even though many positive structural changes, such as working towards improving the race and gender demography, institutional transformation forums and the National Student Financial Aid Scheme (NSFAS), A critical review of practices of inclusion and exclusion in the psychology curriculum in higher educationRonelle Carolissen* PINS, 2015PINS, , 49, 7 -24, http://dx.doi.org/10.17159/2309PINS, -8708/2015 P I N S [ P s y c h o l o g y i n S o c i e t y ] 4 9 • 2 0 1 5 | 8 have been implemented, apartheid legacies remain entrenched in contemporary higher education. The Ministerial Committee on Transformation and Social Cohesion in Higher Education (Department of Education, 2008) and the Report on the Stakeholder Summit on Higher Education Transformation (Department of Higher Education and Training, 2010) have documented continuing challenges, originally identified in the White Paper 3 of 1997, that remain in relation to race, gender and class. Political protest by students during 2015 initially called for decolonising the academy through various student movements that collectively united under the banner of a national #Feesmustfall movement. The focus on inequalities in curriculum shifted to social inequalities of class, foregrounding the impact of poverty intersecting with other inequalities. These student movements have poignantly and overtly drawn attention to continued practices of exclusion in higher education.Calls for demographic transformation in terms of race and gender have been echoed in psychology. There have been shifts in undergraduate enrolments, at senior levels and in the profession, yet the discipline at all levels remains skewed towards an over-representation of certain groups. Whereas white individuals comprise a small minority of the South African population, they still constitute more than half of South African psychologists, psychology interns and postgraduate students, while black individuals, who represent the majority of the population, still constitute a relatively small minority of South African psychologists, and less than half of psychology interns and postgraduate students (HPCSA, 2013; Stats SA, 2013). Furthermore, Psychology is increasingly feminised from undergraduate levels to professional practice. In 2013, the Health Professions Council of South Africa (HPCSA) figures showed that 79.7% of interns and 77.4% of postgraduate students were women.Much debate about social inclusion has raged over the last 30 years as to how psychology may be transformed to be an inclusive discipline. In addition to demographic transformation in the discipline, the psychology curriculum has been identified as a key area of challenge in addressing continued disparities in the traini...

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A Psychology of Indigenous Healing in Southern Africa

Cited by 47 publications

References 24 publications

Intuition as a Healing Modality: Historical and Contemporary Perspectives

Intuition as a Healing Modality: Historical and Contemporary Perspectives

Phenomenological and neurophysiologic investigation into contemplatingumoya(Spirit) and its psychological applications

A critical review of practices of inclusion and exclusion in the psychology curriculum in higher education

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