Summary and Implications

Abstract

I noted in the introduction to this book how Triandis was frustrated in trying to collect ideas that did not fit the Western mold, and Terry Prothro pointed out to him that researchers’ conceptual and methodological tools are culture bound, and how Western-educated scholars find it difficult to examine their culture from indigenous perspectives (Triandis, 1994). This book addresses that challenge. I have tried to look at my own culture from indigenous perspectives developing models that stand in their own right in their own cultural context without starting from any Western theory and findings. It should not surprise anybody that such knowledge is grounded in the wisdom in the ancient texts that are still being used in India in everyday life. It gives me joy to have served my mentor’s (Dr. Harry C. Triandis) wish that remained unattended for decades, despite much growth in cross-cultural psychology and some growth in indigenous psychology. Scholars have been writing about indigenous psychology for three decades since the late 1970s (Azuma, 1984; Enriquez, 1977, 1981, 1982, 1990, 1993; Hwang, 1987, 1988, 1995, 1997–1998, 1999, 2000, 2004, 2006; Yang, K. S., 1995, 1997, 1999, 2000, 2006; Yang, C. F., 1996, 2006), but this is the first book-length discussion of any Asian Psychology in English language dealing with an indigenous psychology in its own cultural context (Hwang, 1988, 1995; Yang, C. F., 1996 are in Chinese language), which fills the gap identified by Triandis (1994) in the late 1970s. The book not only recommends what should be done in indigenous psychology, but also delivers on recommendations made about how indigenous psychological research should be done. It makes many other contributions that are summarized below.