One cannot discuss the process of social change in isolation from the cultural context in which change takes place. Neither can one discuss the concept of culture in isolation from a discussion of the concepts of socialisation and deviance.
The three concepts are inter-related.
While culture relates to the total way of living of a group of people, which is brought about through a process of socialisation, deviance has to do with deviation from a given culture or a set of norms, or may reflect inadequate socialisation of the individual in a given culture.
Most people have a tendency to think of their culture as the best, which is known as ethnocentrism (centring attention on one’s ethnic group).
People who are ethnocentric tend to develop stereotypes against other groups. For instance, the common stereotype associated with black people is that they are sexually active, or they are prone to sexually harass women. Or worse still, the common colonial stereotypes that Africans are liars, or are lazy, obtuse, stupid, uncultured, etc. Other ethnocentric attitudes are associated with such stereotypical descriptions as pagan, heathen, sinners, heretics, unschooled, primitive, rebels, bandits.
It is some of these stereotypes that have led towards the development of the black consciousness movement in America. African-Americans are increasingly beginning to appreciate their Africanness. Thus, Afrocentrism has emerged as a direct reaction to the growing resentment of western influences on the African- American communities. Increasingly, African-Americans are adopting African modes of dress, hair styles, names, food as well as a wide range of customs.
It is also important to note that professionals too sometimes adopt an ethnocentric attitude in their pursuit of their work vis-a-vis their clients. This is particularly true of professionals in the area of social development. It is this ethnocentric attitude that usually leads to the rejection of most projects or innovations.
The problem with most professionals is that they perceive the bulk of the customers and traditions of their clientele as barriers to the smooth implementation of their programmes. Professional ideas and/or technologies, customs or values are viewed as undesirable.
Indeed, even in circumstance where the professional is away and convinced of the soundness of certain traditional beliefs and practices, and perhaps even when he, or she, has had an occasional visit to the local herbalist, diviner, medicine, shrine, etc, there is still the predominant attitude of condemning these traditional practitioners and associated beliefs as mystical, archaic, pseudo-scientific, undesirable and degenerate.
The ethnocentric attitude is often associated with the imposition of professional ideas and innovations on the target audience, with no account taken of their views or their involvement.
The ethnocentric attitude on the part of the professional change agent, such as the professional health workers, arises because the latter attempts to compare their ideal professional practices with their clients’ real practices.
And lack of consultation and involvement of the clientele in the planning and implementation of programmes arises because, as change agents, the professional health workers are often in a hurry to see change. It is inappropriate for professional workers to assume that all traditional beliefs and practices are undesirable. Western medicine or health practices, for instances, have after all no guaranteed cure for certain conditions. For example for mental illness, illness known to be due to witchcraft, and complaints such as impotence, and bareness related to the reproductive system, have, in certain cases, been known to be treated more effectively by traditional practitioners. Indeed, treatment under village conditions is attractive to most rural communities because it provides them with what they expect. Often, the patient has a greater sense of security within the village environment than in a hospital environment, where he may be isolated from his family.
This when one is treated by a traditional practitioner, and remains healthy, his belief in the efficacy of the treatment is strengthened. Instead of simply condemning the patients for visiting traditional healers, herbalists, diviners etc, professional health workers should recognise them as an integral part of the expanded healthcare system.
The traditional practitioners can be supported in those aspects of their work in which their skills are beneficial, and encouraged to refer to the health worker complaints which respond best to western- style medicine. It should not be assumed that all traditional beliefs and practices are beneficial.
Certainly not.
There are obviously certain African beliefs and practices, particularly in the area of health, which are undesirable and detrimental to the wellbeing of individuals.
It is important to emphasise that while it is possible to detect certain traditional beliefs and practices as harmful, it is inappropriate to fully attack them as valueless, crude, archaic, mistaken, spurious and fallacious pseudoscience. Most beliefs and practices have a function to play in society. Often, they work directly towards social integration, technical and economic efficiency for culture as a whole. Indirectly, they work for the biological and psychological welfare of each member in society.
What is important is to know which belief and practices have been identified, as there should be attempts to persuade and educate the clientele, or look for alternatives. In sum, social structures are embedded in a culture. Hence, social acts and social processes speak of a social phenomenon, a social structure and culture. What is evident is that social structure and culture are key moves of classism and racism in the context and experiences of other cultures/people. The solution towards building non-discriminatory communities is possible through an honest and open dialogue, culminating in the combination of inclusive and non-discriminatory respect, values and with legitimate public and institutional policies that are built on the promise of both constitutionalism and legislation.
*Reverend Jan A Scholtz is the former chairperson of //Kharas Regional Council and former !Nami#nus constituency councillor and is a holder of Diploma in Theology, B-Theo (SA), a Diploma in Youth Work and Development from the University of Zambia (UNZA), Diploma in Education III (KOK) BA (HED) from UNISA.