Augustine Nwoye
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Augustine Nwoye
Dr. Augustine Nwoye is a highly regarded professor recognized for his contributions to the field of African psychology. His work primarily focuses on African psychology as a postcolonial discipline. Nwoye has held distinguished teaching positions in several universities across Africa, in addition to delivering fellowships and lectures at numerous international universities, including the University of Cambridge, Toronto, Stockholm, Howard, and the Holy Cross.[1] Nwoye has also taught as a professor of psychology and a Fulbright scholar at the University of Kwazulu-Natal.[2][3] His areas of research include African psychology, African psychotherapy, family therapy, counselling, and more.[4]
In the early 2000s, Nwoye started publishing his critiques on Western psychology and its theory of the self. He argued that this model was based on the idea that the self is a separate entity from the world, while Africans view the self as closely related to the many aspects of their world.[5] Nwoye argues that the representation of Africans and African culture in mainstream media and popular culture may appear positive, but it is often deeply rooted in colonialism.[6] This not only reinforces the power imbalance between the West and Africa but also leads psychologists to use Western models of the self to try and understand African selves, which would leave them unsuccessful. Nwoye thus proposed a synoptic theory to describe the fabric of the modern African self[6][7], published in one of his most seminal works titled 'Remapping the fabric of the African self.'[3]
Nwoye's synoptic theory of self
Nwoye defined the African self as a "synoptic aggregate" of eight dimensions.[6][7] These dimensions include the embodied self, the generative self, the communal self, the narratological self, the melioristic self, the structural self, the liminal self, and the transcendental or spiritual self.[6] Nwoye believed that these eight dimensions come together to form a cohesive fabric of the self as it is understood in Africa.[1]
The embodied self, as explained by Nwoye, is the aspect of the self that is heavily influenced by their physical appearance, beliefs, and how others perceive them, all of which are central to their identity. This “embodiment” of the self encompasses all the unique observable physical properties of an individual, such as height, weight, skin colour, hair, fingerprints, footprints, body tone and symmetry, and overall external characteristics.[6][7] The embodied self can either be a source of great opportunity or a cause of distress and frustration, especially in modern Africa.[6][7] It is a serious challenge for counselling practice in modern Africa to help the average African client regain a belief in themselves and develop self-acceptance, which would enable them to derive pride, instead of a sense of inferiority, from their black skin attribute.[6][7]
The generative self is a term used to describe the enterprising aspect of the typical African individual's personality. This component of the self includes personal ambitions, plans, and programs aimed at improving one's life.[7] The primary objective of the generative self is to eliminate obstacles that hinder personal growth and progress, thereby enabling an individual to attain a respected position in society.[6][7] While it can be a source of well-being, the generative self can also be a source of distress, causing anxiety in the face of failure.[6][7]
The notion of the self as a participant in the lives of others is rooted in the concept of the communal self, according to Nwoye.[6] The communal self emphasizes the relational, dialogical, and inclusive character of the African self. It highlights the phenomenon of social solidarity and mutual dependence among individuals, including the living and the dead, or ancestors.[7]
The melioristic self serves as a personal therapist for the African experience, helping individuals cope with the challenges and misfortunes an individual experiences throughout their life.[6][7] It encourages individuals to find meaning in their lives and to view their present condition or crisis from a broader perspective, similar to the teachings of Victor Frankl's existential theory. This aspect of the African self facilitates psychological calmness in difficult situations by shifting focus from the present decay to the future improvement.[7] The melioristic self thus promotes self-awareness and the awareness of the community by helping individuals recognize the gap between their current and ideal selves and situations.[6][7]
The narratological self is a complex dimension of the African self that encompasses the various cultural and historical influences that have shaped the modern African identity.[6] It is a reflection of the sedimented cultural memory of the people, encompassing the stories, myths, and traditions that have been passed down through generations.[7] This collective memory is an integral part of the African imagination, shaping the way that individuals perceive themselves and their place in society.[6][7]
The structural self is the psychological component of an individual's being that encompasses their thoughts, emotions, and will.[6] Traditional African communities believe that the structural self is derived from the genetic and biochemical systems present in three major organs of the body: the head (encompassing the hair, the mouth, and the eyes), the heart, and the liver[8] or stomach[9].[7] The structural self is considered to be the inner seat of an individual's being and is thus a crucial aspect of their identity and personhood.[6]
The concept of the liminal self describes a state in which an individual is in a transitional phase, existing between their previous state and the state they are striving to achieve.[7] This state of ambiguity can be seen as a threshold between two distinct phases, a state of a "no longer" and the state of a "not yet," as in not yet having arrived at the next state of being.[6] It is a state of flux, where the individual is in a limbo-like state of transformation, questioning their identity and reevaluating their place in the world.[6][7]
The transcendental or spiritual self represents the sacred dimension of everyday life for many Africans.[6] It is common for the average African to have a tragic sense of life, where not all aspirations can be achieved in a single lifetime.[7] As a result, life is not viewed as a celebration, but rather as a challenge that requires the help of spiritual forces and other people to ensure safety and protection.[7]
References
- ↑ 1.0 1.1 Nwoye, Augustine (2022). "About the Author". African Psychology: The Emergence of a Tradition. Oxford: Oxford University Press. pp. xxxiii–xxxiv.
- ↑ "Academic Staff". Discipline of Psychology. Retrieved 2023-10-18.
- ↑ 3.0 3.1 "Augustine Nwoye". scholar.google.co.za. Retrieved 2023-10-18.
- ↑ "Augustine Nwoye | University of KwaZulu-Natal - Academia.edu". ukzn.academia.edu. Retrieved 2023-10-18.
- ↑ Chabal, Patrick; Daloz, Jean-Pascal (1999). Africa Works: Disorder as Political Instrument. Oxford: James Currey. ISBN 0852558198.
- ↑ 6.00 6.01 6.02 6.03 6.04 6.05 6.06 6.07 6.08 6.09 6.10 6.11 6.12 6.13 6.14 6.15 6.16 6.17 6.18 Moore, C; Viljoen, H; Meyer, WF; Hurst, A; Painter, D; Shantall, T (2017). "African perspectives". Personology From Individual to Ecosystem Fifth Edition. South Africa: Pearson South Africa. ISBN 9781776100590.
- ↑ 7.00 7.01 7.02 7.03 7.04 7.05 7.06 7.07 7.08 7.09 7.10 7.11 7.12 7.13 7.14 7.15 7.16 7.17 7.18 Nwoye, Augustine. "Remapping the Fabric of the African Self: A Synoptic Theory". Dialectical Anthropology. 30: 119–146.
- ↑ Harris, C (1978). Casting out Anger. Cambridge: Cambridge University Press.
- ↑ Magesa, L (2002). African Religion: The Moral Traditions of Abundant Life. Nairobi: Paulines Publications Africa.
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