Talking past each other: Conceptual confusion in ‘culture’ and ‘psychopathology’

Rashed, Mohammed Abouelleil

doi:10.7196/sajp.433

Cited by 4 publications

(5 citation statements)

References 6 publications

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“…A recent local study by Hassim and Wagner, [19] commented on by Rashed, [20] considered the cultural context in psychopathological formulation. It found that: health and behaviour are dependent, at least in part, on culture; psychopathology may also be understood as a social construct; culture has an influence on psychopathology, regardless of its aetiology; diagnostic classes do not adequately consider operational definitions; and a greater focus on hermeneutic perceptivity in appreciating cultural dynamics in psychopathology would benefit clinical assessment.…”

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confidence: 99%

Referral and collaboration between South African psychiatrists and religious or spiritual advisers: Views from some psychiatrists

et al. 2014

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Corresponding author: A B R Janse van Rensburg (bernardj@gpg.gov.za) Background. Referral between psychiatrists and spiritual workers (e.g. Christian pastoral care workers, traditional healers, imams, rabbis and others) in the heterogeneous South African (SA) society is complicated and requires investigation to establish appropriate norms. Objective. To capture the views of some local psychiatrists on referral and collaboration between SA psychiatrists and religious or spiritual advisers. Methods. This explorative qualitative study involved in-depth, semistructured interviews with 13 local academic psychiatrists selected through purposive sampling. Each participant had a single interview with the aim of exploring themes related to the referral and collaboration process between psychiatrists and spiritual advisers. Theme content analysis of interview transcripts was done. Results for one of the six identified themes are reported; other results are reported elsewhere. Results. Within the theme 'referral and collaboration between psychiatrists and spiritual professionals' , three subthemes were identified: facilitating appropriate referral and intervention for individual users; information sharing and mutual awareness between disciplines; and addressing stigmatisation of users with psychiatric conditions. Conclusion. Dialogue between psychiatrists and religious or spiritual advisers should be developed on an individual practitioner and facility basis, as well as on an organised basis between representative societies. The process of formalising a relationship between local psychiatrists and different spiritual workers may, however, still have some way to go. S Afr J Psych

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Referral and collaboration between South African psychiatrists and religious or spiritual advisers: Views from some psychiatrists

et al. 2014

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“…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).…”

Section: Contemporary Context Of Psychology As a Professional Disciplmentioning

confidence: 99%

“…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).Some efforts at transformation and inclusive practices in psychology, specifically in higher education contexts, were directed towards generating new materials for the curriculum to challenge the dominance of western and northern scholarship in psychology. The approach has been to produce texts that represent local contexts and experiences and challenge traditional asocial and ahistorical thinking in psychology.…”

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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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“…[21,[27][28][29] Bodley, [30] for example, defined culture as 'the learned and shared symbolic information and way of life and thought that Homo sapiens use to improve their survival' .…”

Section: Defined Spiritualitymentioning

confidence: 99%

South African Society of Psychiatrists guidelines for the integration of spirituality in the approach to psychiatric practice

Rensburg

2014

S Afr J Psych

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Talking past each other: Conceptual confusion in ‘culture’ and ‘psychopathology’

Cited by 4 publications

References 6 publications

Referral and collaboration between South African psychiatrists and religious or spiritual advisers: Views from some psychiatrists

Referral and collaboration between South African psychiatrists and religious or spiritual advisers: Views from some psychiatrists

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

South African Society of Psychiatrists guidelines for the integration of spirituality in the approach to psychiatric practice

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