5.2 Theoretical orientations
5.2.2 The afrocentric perspective
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assertion made by Cardoso (2013) the biopsychosocial approach has proven effective and with many benefits for clinical workers, especially when treating mental illness. It enhances the ability to treat the patient holistically and fosters the patient‟s ability to gain self-awareness and the interplay of several parts that function together in their health. Schotte, Van Den Bossche, De Donker, Claes & Cosyns, (2006) argues that the biopsychosocial approach has proven its effectiveness in the management of depression. The biological management encompasses the stabilisation of underlying medical problems, substance-related disorders and primary psychiatric symptoms with medication and electroconvulsive therapy. Psychotherapy is then incorporated to addressing psychological symptoms while the assessment and referrals to relevant stakeholders for social support addresses the social aspects of depression.
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“Afrocentricity” by Molefi Kete Asante in the second half of the twentieth century to civilise and enlighten the African Americans and also to arouse their consciousness as they suffered more segregation, shame and an inferiority complex (Khokholkova, 2016).
Although the roots and the origin of the Afrocentric philosophy cannot be established with certainty, there is a need for the acknowledgement of Marcus Garvey as one of its most influential propagators (Chawane, 2016). Before the concept of “Afrocentricity”
could be brought to light by Asante, the proposal of black identity and self-determination in politics, culture, socioeconomic and psychological issues have been there with due credit to early scholars such as W.E.B. Du Bois, Marcus Garvey, Kwame Nkrumah and Cheikh Anta Diop among others (Kumah-Abiwu, 2016). The development of the Afrocentric ideology was prompted by the distortion of African identity and the loss of cultural values and practices that was consequential to colonisation (Chukwuokolo, 2009). In recent years, the expression of an African-centered paradigm has gained momentum in becoming an important part of the social science research published on African descendants (Cokley & Williams, 2005).
5.2.2.2 The definition and overview of the afrocentric perspective
Afrocentricity emerged as a concept that combined theory and practice, social movement and research methodology, culture and lifestyle to rehabilitate blacks globally (Khokholkova, 2016). Many scholars have attempted to define the concept of Afrocentricity. The common denominator in their definitions is the element of placing African descendants as agents at the centre of issues that concerns Africa.
Keto (1989) defined the African-centered perspective as an approach that rests on the foundation that sees validity in positioning Africa as a geographical and cultural base in the enquiry of the descendants of Africa. Karenga (1993, as cited in Bangura, 2012) defines Afrocentricity as a quality of thought and practice that is rooted in the cultural representation and human interest of African people. Goggins (1996, as cited in Bangura, 2012) defines the concept as the ability to construct and use frames of reference, cultural filters and behaviours that are consistent with the viewpoints and heritage of African cultures to advance the interests of African descendants. Gray
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(2001, as cited in Thabede, 2008) defined the term „Afrocentric‟ as an idea and perspective which maintains the ability of African people to see, study, interpret and interact with people, life and reality from the perspective of African people other than from the perspective of non-African people or African people who are alienated from Africanness.
For this study, the researcher relied on the following definition of afrocentricity by Molefi Asante:
..a mode of thought and action in which the centrality of African interests, values, and perspectives predominate. In regards to theory, it is the placing of African people in the centre of any analysis of African phenomena. Thus, it is possible for anyone to master the discipline of seeking the location of Africans in a given phenomenon. In terms of action and behaviour, it is a devotion to the idea that what is in the best interest of African consciousness is at the heart of ethical behaviour. Finally, Afrocentricity seeks to enshrine the idea that blackness itself is a trope of ethics. Thus, to be black is to be against all forms of oppression, racism, classism, homophobia, patriarchy, child abuse, paedophilia, and white racial domination (Asante, 2003: 2).
This definition endorses the assertion that Africans themselves, including their experiences should be at the hub of analysis, thereby removing Europe from the centre of the African reality (Asante, 1998; Mazama, 2003). The Afrocentric approach anchors itself on cultural and social realities that stress familiarity with history, language, philosophy and myths of Africans in their framework (Mkabela, 2005). The emergence of the Afrocentric perspective has brought with it developments in the field of psychology as espoused by Williams (1975) who identified its purpose through its introduction of definitions, conceptual models, tests, and theories of the normative behaviours that are informed by the experiences of people of African ancestry.
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5.2.2.3 Afrocentric Conceptualisation of illness
The emergence of the Afrocentric perspective denounces the European culture which has always served as the basis for social life further regarding any form of deviation from their norms and standards as illegitimate and pathological. This approach redefines and brings forth the new models and conceptions of social life and refers to the historical and contemporary centrality of Africa (Jackson II & Hogg 2010). In the assertion by Behr and Allwood (1995), the traditional Africa perspective considers numerous events such as God, ancestors, pollution and witchcraft as causations to illness.
5.2.2.4 Afrocentric views on the management of illness
Theories such as the Afrocentric theory have played a significant advocacy role for the African practices as augmented by Benedict (2014) who suggests that African indigenous medicines which have been neglected for a long period have been resurrected due to their rising demand in contemporary times. This was further rubberstamped by the findings of the study by Ali (2016) who advocates for the incorporation of an Afrocentric curriculum into psychotherapy to help African-American men to gain the awareness of self, culture, self-hatred as well as the history of their oppression to gain success and overcome these obstacles. Jackson II and Hogg (2010) further argues that the Afrocentric theory would privilege a model of healing that is communal that apart from focusing on individuals, goes further to view individuals within the prospects of a larger social and cultural collective which is the cornerstone of African practice.