Abstract
M.Ed. (Educational Psychology)
The main aim of this research inquiry was to explore the use of indigenous knowledge by Black-African educational psychologists in South Africa when working with children who have been traumatised. I hoped that the results would provide a better understanding of how indigenous knowledge can be applied in therapeutic interventions in a way that takes into account the client’s cultural preferences.
Mental health professionals are becoming more aware that cultural customs and beliefs have considerable influence on therapeutic interventions. The Western conceptualisation of health and illness is insufficient in a culturally diverse society like the one found in South Africa. There is a need to explore how traditional concepts can be incorporated into psychology and how indigenous knowledge can contribute to the wellbeing of a person, from a culturally congruent worldview. In indigenous knowledge, there is recognition that communities have their own definition of healing needs and strategies when addressing trauma. The perception and beliefs about the causation, communication and acknowledgement of the problem are all culturally constructed and can influence psychotherapy. However, there is a lack of research on applying indigenous knowledge in therapy, specifically in the context of children who have been exposed to exploitative trauma (abuse) and loss (death). As such, there is a need in South Africa for the development of psychotherapeutic interventions that are culturally valid, which can be applied to children who have been traumatised.
The research approach employed within this study is qualitative. A phenomenological design was followed. The overarching framework was that of social constructivism. I interviewed five black educational psychologists who live in the Gauteng area through the use of snowball sampling. Data was generated through semi-structured interviews. The data collection and analysis process was done through the use of thematic analysis, whereby certain themes were revealed.
The psychotherapeutic interventions that were discerned were based mostly on the trauma children experienced due to child abuse and the death of parents. These included 1) use of oral traditions comprising stories, folklore, proverbs and metaphors; 2) rituals, comprising visiting the grave, communication with ancestors through the slaughter of animals and cleansing ceremonies involving the slaughter of animals; 3) games, specifically masekitlana; 4) music, especially singing and drums; 5) the use of Ubuntu to support clients through care, as well as using available family systems to promote systemic support. These interventions are thought to be useful as they are non-threatening; they allow clients to express themselves, they are a way of relating/identifying, they release emotion and they help to release any “impurity”. With the choice of psychotherapeutic interventions, it is important to consider the “goodness of fit” or congruency between the culture and belief system of both the therapist and client.
The findings of the study could make a contribution to the field of psychotherapy in South Africa, since it makes a strong case for the inclusion of psychotherapeutic interventions that are sensitive to cultural differences and meet the needs of children’s cultural beliefs.