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Being a Good Neighbour: The Interdependent Culturally Salient Beliefs and Practices of Flocking

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Flocking Together: An Indigenous Psychology Theory of Resilience in Southern Africa

Abstract

In this chapter I describe significant interdependent cultural beliefs and practices that inform flocking processes. I therefore engage with the proposition that, despite cultural marginalisation, interdependent cultural beliefs and practices continue to inform resilience responses to structural marginalisation. In addition, the interdependent cultural beliefs and practices predispose the choice of flocking as a preferred pathway to resilience. Accordingly, I substantiate the claim that cultural beliefs and practice act as interdependent bias to opt for flocking to resile, and that flocking processes reflect interdependent beliefs and practices. To this end I describe relevant ancestral beliefs and practices that underpin flocking as interdependent pathway to resilience. As an interdependent worldview, Ubuntu scripts preferred kinship-system pathways that buffer against inequality and buoy better than expected communal wellbeing outcomes. I begin by explaining how, from an interdependent self-construal, ‘being in need’ and ‘providing help’ are viewed pragmatically and positively as interconnected ways of living that constitute a collective raison d’être. I then explain how assumptions regarding communality, interdependence (rather than chronic dependence) and reciprocity form a collectivist foundation that predicts social support that are resilience-enabling. I describe how social support is structured around beliefs and practices that revere hierarchical decision-making, consultation and consensus. I propose that new pathways for democratic engagement requires that indigenous practices be adapted.

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Notes

  1. 1.

    In Chap. 5 I expand social connectedness—implied by collectivism and interdependence. I consider the consequences of the ‘good neighbour beliefs’, of reciprocity, and the isolating outcomes of not complying with in-group collectivist norms and standards.

  2. 2.

    North West, Older Women: 38–39.

  3. 3.

    Eastern Cape, Older Women: 48.

  4. 4.

    Interpersonal relatedness (signified as relatedness, reciprocity orientation, harmony, and face) is added as sixth factor to the Five-Factor Model of personality in Chinese personality assessment (Chueng et al., 2001). A similar socio-culturally relevant assessment movement is evident in personality assessment among South African indigenous groups (Fetvadjiev, Meiring, van de Vijfer, Nel, Hill, 2015; Valchev et al., 2011, 2014).

  5. 5.

    Funke Omidire, a Nigerian colleague, friend and co-researcher in both the Imbeleko and Indigenous Pathways to Resilience studies, shared with our research team the Yoruba saying ‘Ajojel’odun’, which indicates that when we share food, when we eat together, then the food is delicious and people are truly nourished.

  6. 6.

    ZAR10,00 = US$1,00.

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  1. Centre for the Study of Resilience, University of Pretoria, Pretoria, Gauteng, South Africa

    Liesel Ebersöhn

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Ebersöhn, L. (2019). Being a Good Neighbour: The Interdependent Culturally Salient Beliefs and Practices of Flocking. In: Flocking Together: An Indigenous Psychology Theory of Resilience in Southern Africa. Springer, Cham. https://doi.org/10.1007/978-3-030-16435-5_4

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