From teaching psychology in conqueror South Africa to teaching African swa moya in the psychology curriculum: critical reflections and experiences in a Masters Clinical Psychology programme

Abstract

The democratic transition in conqueror South Africa in 1994 from the colonial and apartheid education system to the current epoch did not transform and address the epistemological and ethical injustices embedded in the psychology curriculum. This is despite the Constitutional provision for the exercise and enjoyment of cultural rights by the multiple ethnic groups existing in the country. Despite the fact that most departments of psychology in conqueror South African are led by Blacks and the staff and students composed mainly of Black African bodies, the philosophies, methodologies, and theories which are taught in the psychology curriculum still reflect the dominance of the conqueror’s epistemological paradigm manifesting in the exclusion of African swa moya (life discerning power of the soul). From the viewpoint of the conquered, the epistemological and ethical justification on which African experiences are excluded from the psychology curriculum are questionable. In order to fully gain legitimacy, relevance, and reflect the multiplicity of the realities of the current student population, and to serve the local communities, psychology in Africa in general and conqueror South Africa in particular must be premised on swa moya curriculum. Swa moya (life discerning power of the soul) is the resolute reaffirmation of African humanness. It also recognises the humanisation of the colonial conqueror and its posterity. In this article, I present the epistemological and ethical basis for an authentic African swa moya, as well as the development and practical implementation of swa moya curriculum in the Master of Science in Clinical Psychology training programme that is currently being taught at Sefako Makgatho Health Sciences University.

Conceptualising personhood, agency, and morality for African psychology

“…Epistemology describes “the cultural beingness, practices and existential experiences” (Baloyi, 2008, p. 5) of people within a given sociocultural context. People in most societies have the desire to know, and thus have some form of knowledge which is defined by its own cultural structuring and “according to the specificities of its own environment” (Okere, 2005, p. 25).…”

“…Another traditional African concept that describes the person–community relationship and expresses the African philosophy of “I am because we are” is “Ubuntu.” Ubuntu describes the relational nature of personhood and humanity towards others—knowing one’s fellow human beings and taking a keen interest in their well-being. It is the awareness that a person is a person because of his inextricable and dialogical connection with others (Baloyi, 2008). Thus, Ubuntu is characterised by “a fellow-feeling for justice towards others” (Mangcu, 2008, p. 78).…”

Decolonising Psychology in residential and open distance e-learning institutions: critical reflections

“…It is not limited to what is deemed objective, it aims to understand the African people from the past, those in the present and the acknowledgement of the diverse realities they exist within (Nwoye, 2015). It is important to also note that there are many ways in which African Psychology is defined, understood, and applied (see Baloyi, 2014; Makhubela, 2016; Mkhize, 2004; Nwoye, 2017; Ratele, 2017b). In his discussion on the need for an African-based Psychology, Mkhize (2004) argues that many societies in Africa still draw heavily on their traditional beliefs and cultural heritage and that it is therefore pertinent to take these into consideration when we teach and practise Psychology.…”