What Decolonising Psychology Teaches About Cultural Sensitivity

We are well aware of the state of mental health and its level of awareness in India, but we rarely pause to understand why this might be the case. Sure, we observe the reluctance of the general population to accept that depression and anxiety are real conditions, but would it be accurate to say that mental health is a concept alien to India? The reality is, this is not the case. We tend to think that psychology is a contribution of the West, but while psychology, as we study it today, has roots in countries like Germany, there are many indigenous forms of mental health practices and philosophies found across the world.

Take, for example, Patanjali’s Yoga Sutras, which address the mind just as much as the body. Therefore, the belief that Indians don’t understand psychology is a somewhat ignorant viewpoint. Let’s explore why there is a growing need to view psychology through an Indigenous lens as we move toward a more holistic, inclusive, and eclectic approach to understanding and practising psychology. 

Read More: The Psychology and Philosophy of Karma: More Than Just Cosmic Justice

Criticisms of Western Psychology: Problematising the Dominant Narrative 

Western psychology is largely rooted in individualism, an approach that often detaches itself from the community, undermining the role of connections and social relationships in mental well-being (Logan, 2021). The Western vocabulary is rich with terms like self-actualisation, self-concept, and so on. Not to mention “self-care,” which in today’s late-stage capitalism has been reduced to a materialistic concept. So, what’s wrong with focusing on yourself? Nothing at all.

However, if we begin to view ourselves as existing in a void, disconnected from our cultural context, we must ask: “Have we swung too far to the other extreme?” While individualistic roots are not inherently problematic, Western psychology often overlooks other important aspects of well-being. Another major criticism is that the Euro-American knowledge system of psychology is based on decades of research conducted on people from the U.S. or other affluent Western countries (Schulson, 2020).

The understanding that emerged from these studies was often assumed to be universally applicable, regardless of nationality, socio-economic status, and other important demographic specifics. But what about people in the Global South, the majority of whom face systemic issues like poverty and caste-based oppression?

The Western mental healthcare system reduces these complex issues to individual psychopathology, furthering the cycle of victimisation by disconnecting them from social and cultural relations. 

Read More: Pragmatism as the Philosophy of modern times?

The pathologising tendencies of the current deficit-based model are evident in the addition of “prolonged grief disorder” to the latest edition of the diagnostic manual. A major criticism against this controversial move is that it pathologises the normal human response to grief and stigmatises bereaved individuals (The Controversy Around Recognizing ‘Prolonged Grief Disorder’ as an Official Diagnosis, n.d.). This raises the question: Who decides what constitutes “normal” grief when each person processes loss differently? 

These discussions reveal the dominant influence of neoliberal narratives on mental health and well-being, which prioritise individual growth. Before we question the state of mental health awareness in India, we must consider the nuances in the very language we use to understand the human condition and how culture plays a role in shaping this language. Hopefully, terms like “inclusive” and “cross-cultural” have made their way into conversations about acknowledging Indigenous mental health practices and integrating them into conventional therapy.

Read more: Ahamkara and Ego: Bridging Eastern and Western Perspectives on Self-Identity

Decolonisation and the Move Towards Indigenisation 

Colonialism may be a thing of the past, but coloniality continues to influence the knowledge we consume without question. Therefore, deconstructing our understanding of psychological concepts is crucial. In this context, decolonisation refers not only to rejecting the dominant Eurocentric psychological discourse but also to reclaiming Indigenous practices that have been exoticised or appropriated by the West. Let’s attempt to contextualise psychology within the Indian context. 

In India, the “language” is shaped by a collectivist culture, similar to many other Asian countries. The role of community is emphasised in such cultures, where the “self” is not viewed as an isolated entity but as part of a larger collective, inseparable from the social context.

In this framework, “self-care” takes a backseat to “community care,” where the focus is on taking care of one another—family, friends, co-workers, and neighbours (Wallace, 2020).

Community care is a way to ensure that resources reach those who need them most, including the most marginalised. On a micro level, it fosters meaningful connections, a crucial aspect of well-being.

Community care does not mean putting others before yourself or people-pleasing; rather, it is based on the philosophy of enlightened self-interest, which posits that acting in the interests of others ultimately serves your own self-interest. 

Another lens through which we view mental health is religion and spirituality. Although seen as antithetical to the scientific field of psychology, religion can offer not only a sense of belonging but also a way to ground oneself. The emerging psychological discourse emphasises the need for “third spaces” apart from home and work/academic environments—spaces that facilitate social interaction and provide an opportunity to “wind down.” In countries like India, where religion is widely practised, particularly among older generations, religious institutions can serve as these third spaces, fulfilling the function of community building (Where Is Your “Third Place”?, n.d.). 

Read More: Indigenisation and Gender Equity in Psychology: Recognizing Diverse Contributions and Voices

It is not uncommon to hear dismissive advice to simply sleep well, eat well, and exercise your depression away. While these suggestions oversimplify the complexity of depression, there is some truth in the assumption that a healthy mind resides in a healthy body. This idea is now supported by neuropsychological concepts like the gut-brain connection. Interestingly, this is commonsensical knowledge in many cultures, including India.

Today, yoga is globally recognised, and empirical research has demonstrated its benefits for improving cognitive functions such as memory, attention, and awareness (Harvard Health, 2024). However, in seeking scientific validation for our Indigenous practices, we further the hierarchy of Western knowledge. The eroticisation and appropriation of yoga and meditation by the West is another issue that needs to be addressed.

The key takeaway is this: while the language we use to conceptualise mental health may be distinct, it is by no means less important or inferior to the dominant Eurocentric frameworks. To spread mental health awareness in India effectively, we need a more nuanced approach—one that speaks to the cultural context and resonates with the local population. Indigenous mental health philosophies and practices need to be recognised and integrated into therapeutic interventions. It’s essential to acknowledge the unique challenges faced by our communities and to consider the socio-cultural factors at play. 

This is the broader vision, but on a personal level, we have to learn to challenge the status quo, critically examine the influences shaping our understanding, and cultivate cultural sensitivity. It’s important to recognise how the Western perspective on mental health may counterintuitively contribute to stigma and to shift our thinking toward more inclusive, culturally aware frameworks.