A Psychology of Indigenous Healing in Southern Africa Stephen David Edwards University of Zululand Address correspondence to Prof Steve Edwards, 3 Antigua, 32 Chartwell Drive, Umhlanga Rocks, 4320 South Africa. Email: sdedward@telkomsa.net Converging lines of evidence from various scientific disciplines consistently point to humanity’s African roots. In this context, the term “indigenous healing” is used to refer to universal forms of healing that began in Africa and were developed further both locally and internationally. This article examines the notion of a psychology of indigenous healing and suggests that investigations continually reveal essential structures and practices of a perennial psychology underlying modern scientific, academic and professional forms of this discipline. Examination of such structures and practices illuminates an original psychological theme in Southern African indigenous healing involving recognition of Spirit as Source of Self that extends into transpersonal realms. Related themes include ancestral consciousness, familial and communal spirituality, healers and specializations, illness prevention, health promotion and various forms of empathy. The need for future in depth research into such psychological themes and issues is identified and explicated. Keywords: Perennial, psychology, indigenous healing, Indigenous Knowledge Systems, Southern Africa, ancestors, spirit Trying to understand, conceptualize and apply psychology in Africa is a great struggle, which brings fascinating experi- ences and wonderful relationships. Much of the content of this article reflects deep, meaningful, lifetime friendships over many years with many people, particularly University of Zululand col- leagues. Over the years, we have been reflexively working to- wards a holistic, integrated academic and professional disci- pline, a universal psychology directed towards the best interests of humanity, science and the universe. We believe a universal psychology transcends and includes African, Euro- pean, American and other forms of psychology. This article seeks to examine the notion of a psychology of indigenous heal- ing. It reports investigations that continually reveal essential structures and practices of a perennial psychology underlying modern scientific, academic and professional forms of this dis- cipline. The presentation includes ancient and Southern African healing with special reference to ancestral consciousness, communal spirituality, psychodynamics, the role of dreams, mu- sic, song, rhythm and dance. There is special focus on the methods of indigenous healers, their psychology of illness pre- vention and health promotion. Finally empirical research into perennial components of traditional and modern healing, empa- thy, transpersonal spirituality, ancestral consciousness and Af- rican breath based psychotherapeutic workshops are discussed. The notion of a perennial psychology of, and as revealed through, indigenous healing is an attractive and challenging topic, which presents various issues: philosophical, conceptual, cultural, environmental and practical. Philosophical Issues Philosophical issues relate to ontological, epistemological, conceptual, ethical and pragmatic questions surrounding a psy- chology of indigenous healing. For example, if there is a psy- chology of indigenous healing, how is this known and what is its function and value? What approach and method will best dis- cover, describe and interpret any such psychological data? Other examples are those conceptual issues that surround the meaning of the term “African Psychology.” Does this refer to an original psychology? Does it refer to a universal form of psychol- ogy as practiced in Africa, typically but not exclusively by Afri- can people (Moll, 2002)? Does it refer to many diverse indige- nous psychologies? Is it time for an integral approach that includes and transcends diverse perspectives? The Old and the New Questions as to similarities, differences and relationships between old and new forms of psychology, healing and medi- cine as understood, conceptualized, systematized and prac- ticed in Africa and other continents need to be examined. For example, the distinction has been made between structurally dominant forms of psychology, healing and medicine typically described as modern, scientific and Western contrasted to func- tional forms of indigenous, traditional, cultural and/or folk psy- chology, healing and medicine found in all countries and espe- cially prevalent in the African and Asian continents (Edwards, 1986; Mpofu, 2006). Relationships between different systems have been variously described in terms of oppression, disad- vantage, collaboration and integration. Such issues need con- tinual updating to nourish, empower, enrich, reinstate, optimize and promote the vast spiritual, human, natural and many other resources of a continent that has suffered much through slav- ery, colonization, oppression and numerous other forms of hu- man rights abuses, injustice, violence and illness. A General Context of Indigenous Knowledge Systems As in other continents, countries and regions, African forms of indigenous healing are informed by indigenous knowledge systems, beliefs and practices knowledge, beliefs and prac- tices, which are both perennial and changing in relation to vari- ous factors and contexts (Nsameng, 1992). For example, the psychology of indigenous healing includes methods used by in- digenous and faith healers when treating persons with Journal of Psychology in Africa 2011, 21(3), 335–348 Printed in USA - All Rights Reserved Copyright Ó2011 Journal of Psychology in Africa ISSN 1433-0237