Oxford Scholastica Winning Essay in Psychology
Lost in translation: Decolonising Psychology in a WEIRD World
Historically, psychology existed as a branch of philosophy. It was only when Wilhelm Wundt, a German physiologist, differentiated psychology as an experimental subject, yielding results through a scientific approach, that the discipline gained an identity of its own (Boring, 1950). However, this outlook of psychology conflicted with the eastern school of thought that viewed the subject as experiential rather than objectively measurable (Manonmaniam Sundaranar University, 2019, p. 6). This absence of common ground on the subject matter of psychology has led to the current cultural mismatch in psychological understanding and treatment.
Hence, it follows that recognition of modern psychology in the West led to the establishment of Eurocentric guiding principles that naturally contrasted the non-Western ideology. For instance, while the West practiced self-expression and individualism, the latter promoted collectivism and emotional restraint to maintain harmony (Manonmaniam Sundaranar University, 2019, p. 6). Additionally, as the field developed into its scientific component, universities became the main hubs for research wherein privileged college students were the convenient participants. This led to the WEIRD (Western, educated, industrialized, rich, and democratic) population being treated as the universal norm for human behavior (Arnett, 2008, pp. 604-606). Evidently, 96% of psychological studies are based on samples from WEIRD societies, which constitute only 12% of the global population. (Henrich, Heine, and Norenzayan, 2010, pp. 61–83).
Consequently, global exportation of modern psychological knowledge has either been ineffective or harmful. For example, the diagnostic criteria for post-traumatic stress disorder (PTSD) was based on experiences of American Vietnam War veterans. When the diagnosis was performed in collectivist societies like Sri Lanka and Cambodia, several complaints regarding misdiagnoses and inappropriate treatment methods were witnessed. Furthermore, participation remained low due to the societal preference towards community healing and spirituality (Watters, 2010, pp. 19–50).
In light of unsatisfactory results in the global market, scholars have attempted a cultural approach to psychology to ensure inclusivity within diversity. However, until the underlying structure of modern psychology remains biased towards a narrow section of humanity, progress cannot be ensured. This stems from sample bias, which makes it fundamentally difficult to replicate findings across diverse and culturally distinct populations. (Henrich, Heine, and Norenzayan, 2010, pp. 61–83).
Moreover, using the concepts of epistemology and methodology to draw conclusions stems from the assumption that psychological components can be measured and externally observed through standardized methods. Both of these core values are unwelcome in non-Western cultures (Manonmaniam Sundaranar University, 2019, p. 6).
Superficial attempts at inclusivity have led to the westernization and commodification of indigenous concepts against the original users. In McMindfulness: How Mindfulness Became the New Capitalist Spirituality, Purser argues that mindfulness, a deeply spiritual practice rooted in Buddhism, is meant to teach compassion, non-attachment, and ethical responsibility. However, Western scholars stripped its cultural roots and transformed it into a corporate, profitable tool to cope with toxic environments rather than change them (Purser, 2019).
As an active rebuilder, I intend to question the reasoning behind assumptions rather than accept them as the universal truth. Similarly, rather than “fitting” cultural concepts into Western psychology, I shall elevate non-Western psychologies through a literature archive rooted in collective wisdom to counter mainstream compositions on psychology and challenge its validity. I also look forward to promoting epistemological pluralism, ensuring that culture is not an accessory to psychology but rather a part of its foundation.
References:
Boring, E.G., 1950. A History of Experimental Psychology. New York: Appleton-Century-Crofts, pp.1–729. [Online]
Available at: https://www.jstor.org/stable/1418885
[Accessed 18 May 2025].
Manonmaniam Sundaranar University, 2019. Positive Psychology. [Online]
Available at: https://www.msuniv.ac.in/images/distance%20education/learning%20materials/ug%20pg/ug//bsc_psychology/III%20Year%20-%20DJP3D%20-%20Positive%20Psychology.pdf
[Accessed 18 May 2025].
Arnett, J.J., 2008. The neglected 95%: Why American psychology needs to become less American. American Psychologist, 63(7), pp.602–614. [Online]
Available at: https://www.researchgate.net/publication/23319442_The_Neglected_95
[Accessed 18 May 2025].
Henrich, J., Heine, S.J. and Norenzayan, A., 2010. The weirdest people in the world? Behavioral and Brain Sciences, 33(2–3), pp.61–83. [Online]
Available at: https://www2.psych.ubc.ca/~henrich/pdfs/WeirdPeople.pdf
[Accessed 18 May 2025].
Watters, E., 2010. Crazy Like Us: The Globalization of the American Psyche. New York: Free Press, pp.1–306.
Purser, R.E., 2019. McMindfulness: How Mindfulness Became the New Capitalist Spirituality. London: Repeater Books, pp.1–224. [Online]
Available at: https://repeaterbooks.com/product/mcmindfulness/
[Accessed 18 May 2025].
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