The central theme of African indigenous healing perspective is the emphasis

of a people existing in a multidimensional universe consisting of a dynamic

and mutualistic equilibrium between natural, social and spiritual forces
(Donald & Hlongwane, 1989). This universe consists of a macro-universe in
which God exists; a meso-universe which is a realm where ancestors, spirits
and sorcerers exist and a micro-universe where individuals exist as a
collective (Sow, 1980 as cited in Matoane 2012). These three worlds or
realms exist in relation to each other as actions in one realm have the ability
to influence actions in other realms. The maintenance and distribution of
balance across these three realms is brought through the emphasis of
important cultural aspects such as respect of the kinship group; communal
and ancestral consciousness; indigenous knowledge systems and cultural
beliefs (Donald & Hlongwane, 1989; Matoane, 2012). An individuals kinship
which is an extreamly formalized and hierarchical community system is
important in defining the manner and direction of living necessary for the
well-being of the entire kinship group (Donald & Hlongwane, 1989).
In the African perspective the socio-cultural environment plays a very
important role in defining an individual (Matoane, 2012). People are not seen
in isolation but rather in relation to the other (Maree & du Toit, 2011). The
emphasis is on a cultural identity which is sensitive to the related context
and the equilibrium between the natural, social and spiritual forces; a
persons meaning can only be understood through their socio-cultural
environment (Donald & Hlongwane, 1989).

Most of the essential elements in African indigenous healing can be found in

the Narrative therapy approach. The conceptual basis of the Narrative
therapy approach however are derived from a Western theoretical stance on
post-modernism, more specifically post structuralism which claims that prior
assumed knowledge from experts is limited in that it consists of socially

constructed language which institutions use as power. Post-structuralism also

stresses that peoples identities and behaviours are influenced by sociocultural norms rather than universal psychological mechanisms. from this the
Narrative approach proposes that people are socially and culturally defined;
socio-cultural factors informs peoples sense of normaility and who they
make sense of the world. Meaning in this view is attained through
conversations with others and reality is actually a social construct and
dialogue (Anderson & Goolishian,). What that means is that people
understand their lives through the meaning of the language they use, in a
particular context, manner and to a specific social group and whatever
discourse accompanies it, meaning and understanding are socially
constructed (Anderson & Goolishian, pg. 27). This in meaning in turn
organizes their experiences and thoughts of themselves (Anderson &
Goolishian). The Narrative approach to healing involves the client giving a
personal narrative or self-story that portrays their attitudes, socio-culturally
derived assumptions, values and beliefs which give the therapist an insight
to how the client perceives and gives meaning to their lives.
There are definite similarities in the core assumptions of each perspective
such as the essential theme of the individual being defined socially more
than individually. In the African indigenous approach the individual is not
seen in isolation, they are a part of an interdependent and intrinsic universe
and in the narrative therapy approach the individual is understood, and
makes meaning, through the socio-cultural constructs and dialogue.

The African indigenous view of an individuals well-being is seen as a whole

instead of it being based on the individual themselves (Donald & Hlongwane,
1989). The whole of an individual consists of the natural, social and
spiritual; an individuals existence is always understood in this manner and
any aspect about them has to be seen in this broad spectrum, including their

well-being (Donald & Hlongwane, 1989). So questions regarding a persons

health will always involve asking where the source of a problem is (Donald &
Hlongwane, 1989). The health of a person is subsequently the result of
relationships that exists in the realm of the natural, social and spiritual which
equates to a persons relationship with God, the ancestors and other people
(Edwards, 2011). Health is thus a co-operative responsibility from all three of
these realms, these relationships must be harmonized by finding the right
path towards the most ideal humane relationship
The Narrative therapy approach refrains from using psychological terms to
describe people, there effectively is no diagnosis in Narrative therapy. The
narrative therapy recognizes that people are socially and individually
complex and are never explicitly knowable. Problems that people seem to be
confronted by are seen as being integrated in social, cultural and political
aspects of the persons life. A persons well-being is not seen as being
bounded to the individual. Both perspectives view the individual as part of
community and their existence is influenced by their socio-cultural
environment. More explicitly both perspectives are opposed to the Western
understanding of the individual being described through psychological
processes that isolate the individual in relation to their environment and
internalize their problems.

So it follows that a mental illness in African indigenous healing and

Narrative therapy is not mental at all. The source of a problem never exists
in the individual alone. There are always external influential factors that
result in what may seem like the individuals mental illness. In the African
indigenous approach balance in an individuals natural, social and spiritual
life is of extreme importance and the role that the kinship system plays in
ones identity. The psychology of illness and health of such an individual
must be understood in the holistic nature of the universe (Edwards, 2013).

Edwards (2011) does note however that there is distinction in the African
indigenous perspective between illness whose orgins are mostly in the
natural realm and illness that may be sourced in the social-cultural and
spiritual realm. The Narrative therapy approach clients problems are
expressions of their personal narratives that seem to lessen their sense of
agency and personal liberation (Anderson & Goolishian, pg. 28). Problems
are a mental reaction to a situation in which we are unable to define a
suitable action for ourselves (Anderson & Goolishian).
Looking at the two perspectives conceptualization of a psychological
problem it is clear there is a disjuncture between the two. While it is true
they both externalize an individuals problem the African indigenous healing
approach sees a psychological problem as being defined in the equilibrium of
the natural, social and spiritual worlds while Narrative therapy sees it as a
loss of a sense of agency and an inability to see beyond your personal
narrative (Edwards, 2011; Anderson & Goolishian).

In the African indigenous culture causes of illness are the result of

imbalances in the natural, social and spiritual worlds and evil spirits that act
on the individual (Donald & Hlongwane, 1989). The actions and psychological
functioning of an individual are believed to have an impact on the natural,
social and spiritual realms and in turn each of these influence the actions
and psychological functioning of the individual (Ojelade, 2014).
Certain illnesses are believed to be caused by ancestral displeasure
(Edwards, 2011). The ancestors are much celebrated in African culture
therefore rituals and custom that are forgotten or neglected are a reason for
punishment (Edwards, 2011). There is also what is known as a calling to
become a diviner which results in a creative illness (Edwards, 2011). Another
possible cause of illness is through alien spirit possession of a person who
has died away from home and a ceremony hasnt been done to incorporate

their spirit into the families ancestral spirits (Edwards, 2011). Illness can also
be caused by the demeaning actions of malicious people, sorcerers and
witches who use combinations of magic and harmful substance on their
victims (Edwards, 2011).

In explaining the causes of human distress the narrative approach is

centered on socio-cultural factors rather than individual psychological
mechanisms (Dryden & Reeves, 2011). It si believed that peoples negative
self-stories are influenced by their beliefs that they are not living up to the
norms and standards of their socio-cultural environment, this could the
standards set by significant and ideal people in their environment such as a
partner or parent (Dryden & Reeves, 2011). Negative aspects in peoples selfstories such as self-condemnation and feelings of falling short are sourced
from actual or imagined judgment of others; people then characterizes as
internal fault or limitations (Dryden & Reeves, 2011). It is also possible that
peoples distress could be a part of their negative or limited self-stories that
now have prevented them from seeing beyond those stories (Dryden &
Reeves, 2011). From this it is clear that the two perspectives explaining the
causes of human distress. Both see the individuals problem in relation their
environment though the African indigenous approach emphasizes an
imbalance in the environment while the narrative approach sees a problem
being constructed by social constructs of norms and standards.

A cure in the African culture is the restoration of the imbalance of the

natural, social and spiritual worlds (Donald & Hlongwane, 1989).

Indigenous forms of healing take a holistic view of a persons well-being

(Singh, 1999; D. W. Sue & Sue, 1999 as cited in Yeh et al, 2004).