psychological reasoning in the afrikan case

Attempting to engage in psychological analysis and/or treatment of an Afrikan individual without studying, understanding, and considering the Eurocentric sociological context that structures the life of that individual is a neocolonialist act. In sum, any meaningful psychology concerning Afrikan people must by definition be a social psychology.

Eurocentric psychology centers itself on the “self” meaning most often the autonomous individual and his or her ego, and id, personality and character. In the Afrikan context there are two problems with such reasoning. First, that Afrikans conceive of the self as in fact the product of a collective process involving parents, community, elders, ancestors, children, and of course, material circumstances. I AM BECAUSE WE are and vice versa. Therefore any analysis of the “self” or any dimension of the “self” in the Afrikan context must be a social analysis. Given that fact and the reality of global Eurocentric oppression of Afrikaneity, including Afrikan people, any such analysis must also, in considering said circumstances consider that those circumstances, (like the legacy of enslavement, the legacy of segregation, impoverishment, white supremacy, etc.. ) are ALSO themselves SOCIAL and not individual phenomena. Consequently any meaningful psychology for Afrikan people individual or collective, must be social in character and in methodology as well as in conclusions and in recommendations for treatment and therapy. As the old Afrikan joke goes, when an Afrikan comes in and the diagnosis is paranoia or a sense that “everyone is out to get me”, it is probably most likely because everyone or at least the systemic structure IS out to get them, showing evidence, not of the onset of some personal or individual psychosis, but rather of intelligence and a natural prohibitive response to danger that in itself is also SOCIALLY experienced by the people.

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