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In this article, we use Birch and Cobb's argument for the application of dual paradigms in the natural sciences and theoretical advances in Chinese indigenous psychology to indicate how a process-relational perspective can contribute to the development of psychology as a global science able to represent the full human experience. We first review the philosophical foundations of mainstream psychology, which emphasizes substance thinking and methodological individualism, and highlight its limitations for supporting truly culture-inclusive global research. Scholars in other natural science disciplines have likewise encountered limitations with a substance approach. Birch and Cobb described a paradigm shift from a substance perspective focused on entities to a process perspective focused on relationships and advocated that a multi-paradigm approach be adopted in natural science research. Chinese indigenous psychologists have made a similar theoretical argument with respect to the field of psychology, but there are few examples of the application of their ideas. We trace the development of Chinese filial piety as a psychological concept to demonstrate in detail how a multi-paradigm approach encompassing a Chinese process-relational perspective and indigenous research can harmonize with the mainstream perspective to contribute to culture-inclusive global psychological research. [ABSTRACT FROM AUTHOR]

Māori are the indigenous people of Aotearoa New Zealand. European colonisation had a devastating effect on their communities and their way of life. While there is some evidence of a renaissance of Māori culture in recent years, like other indigenous people across the world, they continue to be massively overrepresented in their country's figures for poor mental and physical health. In this paper, we briefly review the literature on the Movement for Global Mental Health and review the case that has been made for the use of indigenous psychologies in place of approaches based on Western psychiatry and psychology. We present two case histories where an intervention based on an indigenous Māori approach to negotiating emotional conflicts and dealing with mental health problems was used. This approach, called Mahi a Atua, was developed by two of the authors over a number of years. We conclude that indigenous approaches to mental health offer not just an adjunct to, but a real alternative to, the interventions of Western psychiatry. They provide a framework through which individuals and families can negotiate their journeys through mental health crises and difficulties. However, such approaches can also work on a socio-cultural level to promote a positive identity for indigenous communities by celebrating the power of indigenous deities, narratives, and healing practices that were marginalised and suppressed by the forces of colonisation. [ABSTRACT FROM AUTHOR]

In this article, the construct of śraddhā which is derived from a sacred Hindu text, the Bhagavad-Gītā is explicated. The analysis of text resulted in nine themes, and many behavioural outcomes of śraddhā such as not finding faults in others. Jñāna or knowledge is seen as mediating between śraddhā and mokṣa or liberation. This relationship is moderated by tatparaḥ (or eager engagement in the spiritual practice one has chosen) and saṃyatendriyaḥ (or practicing self-restraint). Śraddhā is considered as one of the highest virtues. It is a gift of God. It always bears fruits which carry over to the next life. The highest quality of śraddhā is that of a devotee. From interpersonal perspective, śraddhā is an emotion one has for another person, a deity, God or śāstra (scriptural text or instructions in such texts that guide human behaviour). Śraddhā reflects the basic nature of people. Absence of śraddhā causes all efforts to go in vain. The nine themes that are discussed present a thick description of this indigenous construct and open avenues for future research. [ABSTRACT FROM AUTHOR]

This article focuses on three 'liminal' issues at the confluence of the study of religions and the psychology of religion. These are cross-disciplinary interconnections, responses to societal challenges and research methodology. This article advocates a cultural approach to build new bridges between both disciplines. [ABSTRACT FROM AUTHOR]

Objectives: To what extent is the frame of reference of overlapping friendship communities important for young people's feelings of discrimination and subjective well-being? That is, do youth feel better or worse to the extent that they feel less or more discrimination than their friends?Method: Participants (N = 898; Mage = 14.13; SDage = 3.37; 46% females; 46% Whites; 20% Indigenous; 34% other minorities) were high school students of three ethnically diverse, low socioeconomic status public schools in New South Wales, Australia. Cross-sectional data were collected to measure felt discrimination, mental health, subjective well-being, social support, and nominations of close friends. A state-of-the-art method of clustering links was used to identify overlapping friendship communities, and multiple membership multilevel models were run to examine whether community-level discrimination moderated the link between individual-level discrimination and well-being.Results: When the community level discrimination was low, there was no well-being related cost or benefit of individual-level discrimination. But when the community-level discrimination was high, individuals in those communities who themselves felt low discrimination had better well-being than individuals who themselves felt high discrimination.Conclusions: We provide evidence for a frame-of-reference effect involving discrimination. Individuals' relative standing in their friendship communities with high group-level discrimination reliably predicted the individuals' well-being levels, regardless of ethnicity. The results highlight the importance of identifying overlapping friendship communities for understanding the dynamics of discrimination and well-being of ethnically diverse youth. (PsycINFO Database Record (c) 2020 APA, all rights reserved). [ABSTRACT FROM AUTHOR]

Psychology has many applications including psychological testing. In this paper, an attempt is made to identify the types of tests used in Ghana and discuss the problems associated with the current state of psychological testing in Ghana. It was concluded that the current state of psychological testing has been too Eurocentric and Westernized. As a result, it limits the applicability and usefulness of the tests in the Ghanaian setting. After this critical evaluation, suggestions were then made for the improving psychological testing in terms of construction of Ghana-centric tests and validation of imported tests. Though this paper focuses on Ghana, it is expected that the discussions and recommendations would equally be relevant for other non-European and non-American populations of world.

In the field of psychology, filial piety is usually defined in terms of traditional Chinese culture-specific family traditions. The problem with this approach is that it tends to emphasize identification of behavioral rules or norms, which limits its potential for application in other cultural contexts. Due to the global trend of population aging, governments are searching for solutions to the accompanying financial burden so greater attention is being focused on the issue of elder care and its relevance to filial practices. We contend that the psychological investigation of filial piety in Chinese societies has progressed to the point that it can now provide a solid structure for research targeting intergenerational relations in other cultures. We describe an indigenous psychology approach that integrated Chinese historical, philosophical, and social trends to construct a model of filial piety in terms of the dual reciprocal and authoritarian filial aspects underlying parent–child relations: the dual filial piety model (DFPM). We use this model to re-conceptualize filial piety from its usual definition as a set of Chinese culture-specific norms to a contextualized personality construct represented by a pair of culturally-sensitive psychological schemas of parent–child interaction. We then describe how the DFPM can provide a framework for research on filial relations on individual, structural, societal, and cross-cultural levels. We conclude with a discussion of how the model may be able to integrate and extend Western research on intergenerational relations and contribute to the issue of elder care beyond Chinese societies.

Despite the universal nature of suffering, few studies have examined how Indigenous ethnic minorities in non-western regions understand and respond to adversity. This study explored the epistemology of suffering among the Temiar ethnic group of Peninsular Malaysia using participant observation and semi-structured interviews. Interview transcripts of 43 participants were coded through inductive thematic analysis and a consensual qualitative approach. Three-tier themes were defined and named after subsequent analysis of core ideas and domains in the data. Major adversities reported included a lack of basic needs, lack of land-rights and unjust treatment from authorities, destruction of the forest environment and livelihood, and lack of accessibility and facilities, which were attributed to authorities' negligence of responsibilities, increasing human-animal conflict, environmental threats and imposed lifestyle changes. Faced with adversity, the Temiar endeavoured to survive by working crops and gathering forest resources. They utilized resources from family, fellow villagers, external agencies and spiritual-religious traditions. Theoretical mapping of attribution styles into the Ecological Rationality Framework revealed predominantly external-focused and concrete-perceptual rationalities privileged by strong-ties societies. These findings pointed to the resilience of a strong-ties community while adapting to the systemic suffering and risk factors stemming from a rationality mismatch with modernization and globalization trends. To conclude, we advocate for culture-sensitive mental health and psychiatric practices, as well as sustainable development for the well-being of Indigenous communities locally and globally., Competing Interests: Declaration of Conflicting InterestsThe authors declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.

Despite recent global mental health movements rooted in Western mental health frameworks, there appears to be a paucity of research that directly gathers the perspectives of non-Western psychological practitioners who would be implementing such frameworks within non-Western cultures. This study aimed to gather the perspectives of non-Western trainee and recently qualified psychologists through online questionnaires and interviews. These were then analyzed using thematic analysis. Analysis generated five themes: (1) Western psychology is Euro-centrically diverse; (2) Western psychology has a (limited) role; (3) We are diverse; (4) Western psychology needs to account for unique cultural worldviews and practices; and (5) Address the power imbalance. The analysis suggested that Western psychology has a role within non-Western cultures, however its limited use should be as a framework integrated in line with indigenous local practices and values, whilst redressing and addressing the power imbalance Western psychology holds, that this should not be an importing of Western knowledge, but rather knowledge exchange. Implications and limitations of the study are discussed. [ABSTRACT FROM AUTHOR]

Although faced with historical and ongoing hardships, many indigenous communities in Southeast Asia have managed to survive and thrive. The identification of factors that assist these communities in coping with the challenges experienced would help enhance their overall psychological well‐being and resilience. The current review outlines types of protective factors for the indigenous communities in Southeast Asia focusing on the cultural, family and community elements linked to their psychological well‐being. Four themes of protective factors were identified strong connection to the land and the environment, embracing cultural norms and traditions, passing down and keeping indigenous knowledge across generations, and emphasis on community and social cohesion. Findings suggest that the value of interconnectedness serves as an overarching theme that forms the worldview of the indigenous communities in Southeast Asia. Interconnectedness was important to the indigenous peoples as they considered themselves to be extensions of their family, community, ancestors, future descendants, the land and to all living things and creations that reside on their lands. Future intervention attempts to promote resilience among these communities should take these factors into account, and pay closer attention to community‐level factors that seem to have a profound impact on the indigenous construction of resilience. [ABSTRACT FROM AUTHOR]

Second wave positive psychology (PP 2.0), consisting of two pillars – existential positive psychology and indigenous psychology – emerges as a complement to the limitations of positive psychology as championed by Martin Seligman. This special issue illustrates through various papers the depth and breadth PP 2.0 contributes to counselling psychology. Specifically, PP2.0 introduces the following principles and practices: (1) Accepting and confronting with courage the reality that life is full of evil and suffering; (2) sustainable wellbeing can only be achieved through overcoming suffering and the dark side of life; (3) recognizing that everything in life comes in polarities and the importance of achieving an adaptive balance through dialectics; (4) learning from indigenous psychology, such as the ancient wisdom of finding deep joy in bad situations. [ABSTRACT FROM AUTHOR]

This research analyzes the process of how the Multi-Selves Conflicts Coordination Theory and its intervention program facilitates a Taiwanese male perpetrator "King" who committed marital partner violence, violated the domestic law of Taiwan. He was referred from the district court to stop his physical violence, and to achieve the multi-selves balance and marital harmony. We modified Dr. Yang K.-S.'s Chinese Four Self Theory and Dr. Chen, P.-H.'s Self-Relation Coordination Counseling Model, Self-Coordination Theory and Process to develop the Multi-Selves Conflicts Coordination Theory (MSCCT) in the couple relationship counseling. The MSCCT is proposed to explain that the conflicts of the male violent perpetrator King's multi-selves may cause marital conflicts, spoken violence, and even severe physical violence. King wanted to play both the role of fatherfamilistic self and the role of husband-relational self simultaneously. However, the conflicts of these two selves leaded to nervous, anxious, angry, hateful emotions, which may cause the marital conflicts and severe physical violence. The MSCCT intervention program focuses to inhibit the strong aspect of self and to facilitate the weak aspect of self to a balance condition. A qualitative research approach of case study method is conducted to analyze the client King's crime documents, the content of protection command, the transcripts of 10 session's group therapy videos, two individual interviews videos after the group therapy, one telephone follow-up interview after 6 months, and the research notes of the therapist. The results show that, during the therapeutic process, the client King was aware of his inner conflicts of multi-selves related to different relational roles gradually. The therapeutic aims were to inhibit his three strong selves on individualistic, familistic, and other-oriented aspects, and facilitate the weakest relational self. It was found that the client King increased his empathy toward his wife. The previous order of his multi-selves, which were familistic self, individualistic self, other-oriented self, and relational self, was changed to relational self, familistic self, individualistic self, and other-oriented self. The multi-selves of the client King became harmonious than before. The coping behavior toward marital conflicts of the client King changed, marital violence vanished, the multi-selves of the client King remained balance harmoniously even after 6 months of the multi-selves conflicts coordination intervention program. The main factors that may cause the change of the client King may come from the multi-selves conflicts coordination intervention program, the client King's personal positive traits, and group therapeutic dynamics. The researcher discusses and suggests the ideas of indigenous concepts, such as the Chinese face and the familism that may play a vital role in the therapeutic process of reduced marital violence. The MSCCT and its intervention program, as a new prevention way for marital violence, provides to all different kinds of therapists, social workers, and other mental health professional workers. In the near future, the program may be used to different kinds of domestic violence, such as parent to child, man to old parents, siblings to each other, heterosexual intimate partners to each other, and same-sex intimate partners to each other. The intervention program may be used not only in the group therapy context but also in the individual therapy context. The linkage between the male violent perpetrator's inner multi-selves conflicts and his marital violence behaviors is obvious in this case study. In the helping profession position, if the therapist can help the male violent perpetrator to achieve a balance condition of his inner multi-selves, martial conflicts and severe physical violence may be prevented, in turn leading to that all of the potential victims, such as women, child, and teens could be protected. [ABSTRACT FROM AUTHOR]

This article offers some epistemological and methodological considerations on the topic of measuring creativity across cultures. It starts from reflecting on the key terms--creativity, culture, and measurement--and continues by proposing and illustrating three different types of "logic" that can underpin the cultural study of creativity. The logic of comparison focuses on standardization and comparability and is specific for most cross-cultural investigations. The logic of exploration highlights differences in creativity assessment between people and groups and focuses on their origins and dynamic, something specific for cultural or sociocultural research. Last but not least, the logic of understanding guides those investigations that operate with local and bottom-up rather than universal, top-down definitions and categories, inspired by what is known as indigenous psychology. By reflecting on the strengths and limitations of each approach, the article ends with some theoretical and practical guidelines for those researchers interested in the study of creativity, culture and their complex, multifaceted relationship. [ABSTRACT FROM AUTHOR]

In Canada, Indigenous peoples' lives are shaped by relationships with their families. These relationships are defined by traditional Indigenous conceptions of connectedness with the earth, communities, and the many relations that occur within these contexts and are based on what is termed Indigenous ways of knowing. These relationships are also described through a concept of Western social constructivism. Social constructivism is an ideal mate for Indigenous ways of knowing in the practice of family counselling because it recognizes the importance of culture and context in understanding what occurs in human interactions when constructing knowledge based on this understanding. Indigenous ways of knowing have been of recent and growing interest to family mental health practitioners and policymakers who are seeking to support clients in decolonization processes. Family service providers who work in a Western social service or health care setting have an interest in exploring forms of sociocultural theory and practice, such as Indigenous ways of knowing, in order to address and further the practitioner-family interaction and to benefit both individuals and communities in a responsible and sustainable manner. Using current and historical literature, this article presents a summary of issues and guidelines for a hybrid approach that brings together Western and Indigenous approaches for family service workers (such as counsellors, social workers, psychologists, and psychiatrists) and a set of guidelines for practical application. Implications of how these practices can positively impact and promote community mental health in the current climate of recovery from colonialism and cultural genocide are presented. [ABSTRACT FROM AUTHOR]

In the field of psychology, filial piety is usually defined in terms of traditional Chinese culture-specific family traditions. The problem with this approach is that it tends to emphasize identification of behavioral rules or norms, which limits its potential for application in other cultural contexts. Due to the global trend of population aging, governments are searching for solutions to the accompanying financial burden so greater attention is being focused on the issue of elder care and its relevance to filial practices. We contend that the psychological investigation of filial piety in Chinese societies has progressed to the point that it can now provide a solid structure for research targeting intergenerational relations in other cultures. We describe an indigenous psychology approach that integrated Chinese historical, philosophical, and social trends to construct a model of filial piety in terms of the dual reciprocal and authoritarian filial aspects underlying parent–child relations: the dual filial piety model (DFPM). We use this model to re-conceptualize filial piety from its usual definition as a set of Chinese culture-specific norms to a contextualized personality construct represented by a pair of culturally-sensitive psychological schemas of parent–child interaction. We then describe how the DFPM can provide a framework for research on filial relations on individual, structural, societal, and cross-cultural levels. We conclude with a discussion of how the model may be able to integrate and extend Western research on intergenerational relations and contribute to the issue of elder care beyond Chinese societies. [ABSTRACT FROM AUTHOR]

Indigenous psychologies study local phenomena through concepts and terminology native to people in the given culture in order to provide a deeper understanding of the local culture. Indigenous psychologies began to spread in 1970 s in various non-western countries. Chinese indigenous psychology began as a movement for liberating psychology in Chinese areas from western influences. In this text, we review the culturally specific themes studied by Chinese indigenous psychologists. One popular concept studied by many researchers is guanxi. Guanxi is a relationship between two people which is based on something that they have in common and which is maintained by the mutual exchange of favors. The possibility of receiving help is the main reason people seek to establish guanxi. Another concept is that of the "face". Face represents evaluation of person's behavior in a social situation. Chinese people are very concerned with saving face for themselves and their acquaintances. Face could be lost through the incorrect behavior of a person, and also through the misbehavior of a family member. It is better to lose face in the presence of strangers than in the presence of people who are close. Renqing is the will to help another person. If someone receives renqing, he or she should return it. It is hard to measure the value of a favor, so it can never be fully returned. Chinese people, therefore, do not like to receive renqing from someone. Yuan is destiny, which is responsible for relationships. A romantic relationship is considered to be based upon good or bad yuan. If the relationship does not go well, it is not the responsibility of partners or people who persuaded couple to start relationship (i.e., parents), but it is because of yuan. In this way, yuan helps to maintain social harmony. Filial piety (xiao) binds children to their parents. Children should respect their parents and their parents can influence their children's decisions, including romantic-partner selection. Chinese parents enforce tight control of their children from early childhood. Zhong yong is the tendency to maintain a middle-of-the-road style of thinking and behavior. Everything should be perceived from many points of view and a decision should be not made too quickly. Extremes should be avoided. Suzhi is the quality of a person - moral characteristics, abilities, and education. People with higher social status are expected to have more suzhi. Bao is the concept of reciprocity. If someone does something good or bad, it should be returned. The reciprocity concept helps to maintain harmony in society. Chinese indigenous psychology might serve as inspiration for researchers from other cultures. Nevertheless, researchers need to pay attention to the risk of the reification of their own cultures. Chinese indigenous psychologists are criticized for overestimating the role of culture on the behavior of Chinese people. Researchers who are developing indigenous psychologies in their cultures should be aware of the political pressure to express the uniqueness of their own culture. In the case of Czech psychology, it is an open question as to whether it should develop its own indigenous psychology or work with researchers from culturally similar nations, like other Slavic cultures. [ABSTRACT FROM AUTHOR]

This study seeks to describe the socio-educational afterschool intervention programme run by a drop-in centre to fight poverty, strengthen and build resilience in families and school microsystems. Indigenous psychology is used as a theoretical lens to understand the school, family and community response to contextual challenges and how resilience is conceptualised. The study took place at a drop-in centre, working with families, schools and community organisations in the Pretoria township of Mamelodi, South Africa. Methods used to collect data included a focus group with community care workers (CCWs) (n = 10) employed by the drop-in centre and a participatory reflection and action (PRA) method with caregivers (n = 18) of schoolchildren attending the drop-in centre. The focus group and PRA workshop were audio-recorded and transcribed. The community intervention programme uses a systems approach to fight poverty, build capacity and sustainability in families and school systems. Findings suggest that caregivers view the educational success and achievement of their children as an indication of their own success and accomplishment of their dreams, with the aim to uplift and dignify the family standing in society and to alleviate or eradicate poverty. Socio-educational programmes for children and families serve to strengthen resilience in families and to decolonise the social programmes and policies. Furthermore, CCWs confirmed that to ensure sustainability, three systems of child development are considered, namely the family (home visits), the school (satellite centres within the school) and the individual system (life-skills programme).

Thomas Nenon (PhD, University of Freiburg 1983) is Distinguished University Professor of Philosophy at the University of Memphis. His teaching and areas of extensive research contributions include Husserl, Heidegger, Kant and German Idealism, Hermeneutics, and the philosophy of the social sciences. His research focus centers around epistemology, phenomenology, and philosophy of physics. [Extracted from the article]

Past cross-cultural research on well-being has tended to base Eastern construction of well-being on the interdependent self-construal, mainly as an offshoot of Confucius relationalism. However, other influential philosophical traditions in East Asian societies (i.e., Taoism and Buddhism) that portray a different picture of well-being have received scant scholarly attention. We aim to foreground the distinctiveness of three well-being constructs salient to Chinese culture, namely, interpersonal harmony, dialectical coping, and nonattachment, by providing experimental evidence on their differential effects on perceived meaning in life. Participants were 173 Taiwanese college students. Using priming procedures, participants primed with interpersonal harmony and dialectical coping reported higher levels of meaning in life as compared to those in the nonattachment and neutral control conditions. In addition, comparisons among the three well-being constructs revealed that although the effects of interpersonal harmony and dialectical coping on meaning in life were similar in strength, they were both significantly stronger than that of nonattachment. The findings attest to the importance of recognizing within-culture differences when conducting research on well-being. Results were considered in terms of their methodological and theoretical implications. [ABSTRACT FROM AUTHOR]

Abstract: This comparative case study seeks to describe the traditional African psychosocial support practices used in postcolonial Southern Africa. We use an indigenous psychology theory (relationship‐resourced resilience) as a theoretical lens to understand and supplement dominant Western discourses on psychosocial support. Seven Southern African communities with high need and indigenous belief systems were conveniently sampled. Participatory reflection and action methods were used to generate data from a snowball sample of individuals with a dominant African home language and who demonstrated significant vulnerability (n = 430: elders = 240; youth = 190; men = 150; and women = 280). Focus groups were audio‐recorded and their speech transcribed. Observation data were documented in photographs. After in‐case and cross‐case analysis, we found that psychosocial support was collective, pragmatic, and capitalised on networking. The psychosocial support strategies expand insight into the indigenous psychology theory on collective resilience. The intentional description of robust non‐Western psychosocial support practices, continued to be used by elders and young people in rural and urban spaces in Southern Africa, establishes that endemic practices exist in lieu of policy‐level support to provide much‐need services given frequent and intense need. Knowledge of the way in which psychosocial support is commonly provided affords an opportunity to graft development initiatives onto that which has withstood adversity, rather than reimagining interventions. [ABSTRACT FROM AUTHOR]

The following article presents, following B. Tedlock's methodological stance combined with the indigenous psychology perspective, a culturally-sensitive approach towards dreams, which can be applied in prospective research within cultural studies, anthropology and psychology. In the outlined perspective, dreams should not only be analyzed as a night-time individual experiences of psychological nature, but also as a significant, meaning-making contributions to rituals and social performances that may have influence on a given cultural system. Chosen contexts of indigenous societies are discussed (Sambia, Zuni, K'iche, Aguaruna, Rarámuri), as examples of cultural diff erences in ways of conceptualizing dreams. [ABSTRACT FROM AUTHOR]

If one of the major aspirations of postcolonial theory is to re-establish a balance in the relationship between the (former) colonizer and the colonized by engaging the voices of the “subaltern”, and on the other hand to illuminate how power relations of the present are embedded in history (Mills 2007), we argue that important theoretical insights might inform research by anchoring post-colonial theory within a sociopsychological framework. While there is a growing corpus of sociopsychological research articles focusing on how major geopolitical events and historical processes bear on people’s lives, we aim to investigate the theoretical potential of postcolonial theory within the disciplines aiming at a sociopsychological approach. By focusing on the social dynamics of power imbalances, post-colonial theory finds its operational meaning: the feelings stemming from actions committed in the past are indeed crucial in determining reparatory attitudes and policies towards members of former colonized groups. Firstly, drawing from the sociopsychological scientific production related to consequences of colonial past, seen in recent years as a growing research interest in the field, we will explore patterns and trends through a thematic analysis of literature. Social Psychology as well as adjacent disciplines can greatly benefit from this theoretical fertilization, especially in the way post-colonial ideologies relate to the symbolic promotion versus exclusion of indigenous culture (Sengupta et al., International Journal of Intercultural Relations, 36(4), 506–517, 2012). Furthermore, by comparing and contrasting the ideological cosmologies relating to this particular topic, this study aims to establish the state of knowledge in the field, to identify how research methods and thematic fields are paired, to find “gaps” and create spaces for research that become integrative of postcolonial theory. While focusing on academic production, we also hope to contribute to develop the idea of cosmopolitism within academia but also beyond academic doors. [ABSTRACT FROM AUTHOR]

Indigenous (Māori) psychologies of sexual health occur at the cultural nexus of Indigenous and Western knowledge, colonising influence and intervention. Formal school-based sexuality education holds potential to intervene in this psychological space by decolonising notions of Māori sexuality, relationships and reproduction. This research utilises an Indigenous feminist (Mana Wāhine) methodology and interviews with 43 Māori participants (26 women and 17 men). We explore how Māori knowledges (mātauranga Māori), responsive to the surrounding colonising context, were interwoven through four themes: relationships, reproductive responsibility, open conversations about sexuality and contraceptive education. Indigenous knowledges can contribute to good sexual health psychologies for all. [ABSTRACT FROM AUTHOR]

This article analyzes an Indigenous epistemology explored through Yoruba Orisha traditions in the African diaspora. It also emphasizes the discordance between Euro-American psychology and African American women’s feminism. In particular, it presents decolonial woman-centered spriritual practices and the possibilities inherent in cosmovivencia. As an example, it draws from a symposium hosted by Caribbean Cultural Center African Diaspora Institute (CCCADI) at City University of New York in February 2016, entitled Trade/itions: Trans-Atlantic Sacred Orisha Traditions. The article is intended to open dialogue about the epistemic centering of Indigneous philosophies, as well as the historical and current practices within African diaspora spiritual systems to support individual and community well-being and social activism. In addition, it addresses the preponderance of damage-centered research about African-descended and Indigenous peoples and women, in particular, in the academic psychology literature and recommends emergent methodological strategies for resistance to those approaches that reinforce colonial paradigms. Lastly, it supports the integral connection with and reliance on the natural world and all living species within Orisha traditions. These vital connections intrinsically place women practitioners at the forefront of efforts toward environmental justice. [ABSTRACT FROM AUTHOR]

Although women have been central to cultural healing practices historically, their participation in the production of indigenous knowledge remains marginal. This contribution traces the history of indigenous healing traditions among women, both in Western and non-Western cultures. Specific attention is given to the history of patriarchal oppression, including witch-trials and the branding of non-Western indigenous healers as witches during European colonization. Utilizing a feminist post-colonial lens, this work seeks to examine how the history of persecution, oppression, and gendered violence has shaped attitudes toward indigenous practices by women as well as women’s own engagement in indigenous ways of healing and knowing. [ABSTRACT FROM AUTHOR]