Page 61 - JCBP-2-2

Journal of Clinical and
Basic Psychosomatics Cultural coping for PTSD among amaXhosa

everything in the world. So you need to use With those behaviors the woman is showing, we
all those strategies that can help you to be can say it is the spirit of the child who is dead.”
fine. If you pray and don’t get well fully, just (FGD1 – Participant 2)
see a sangoma to talk to the spirits for you According to the participants, the symptoms were
and also your family; when you talk to them, interpreted as messages from spirits communicating
you can be fine.” (Participant 4) unhappiness and serving as reminders for the woman
(ii) “Haibo sisi, you can’t do just impepho and say you to partake in the appropriate rituals, which would lay
are okay. There are other things very spiritual and the spirit of the deceased child to rest. One participant
you need to also pray. When all of those ones are expressed this interpretation of the symptoms as follows:
done, you can now have your family to encourage “Some things like what the woman is experiencing
you.” (Participant 1) is a message. I believe is from the ancestors and
The participants’ perspective of symptoms through the child’s spirit. It’s a way of communicating that
a spiritual lens underscores the complexity of human a certain ritual by the sangoma should be done for
experiences. While the cognitive model offers valuable the child to be free where he is. The spirit is not
insights into managing PTSD symptoms, it may not happy, you know?” (FGD 1 – Participant 4)
fully capture the spiritual dimensions perceived by 3.6. Coping with PTSD symptoms in FGD
individuals. Certain symptoms, such as vivid dreams, participants
were predominantly understood from a spiritual
perspective by the participants. Healing these spiritual In the amaXhosa FGDs, two primary coping strategies were
aspects necessitates culturally sensitive practices and the highlighted: (i) consulting a sangoma for traditional rites
expertise of individuals offering spiritual services. Given and (ii) seeking social support. Participants emphasized
the diverse nature of PTSD symptoms, a comprehensive that a sangoma, a traditional healer, possesses a connection
approach that integrates psychological therapy with to ancestral spirits and can uncover the roots of traumatic
tailored spiritual practices is vital for achieving holistic events. The sangoma not only diagnoses the issues but
healing. also prescribes and facilitates the necessary rites. These
cultural rituals aim to dispel the “black cloud,” appease
3.5. Perceptions of traumatic symptoms among FGD ancestral spirits, and bring peace to the departed souls.
participants One participant eloquently captures the essence of these
coping mechanisms in the following statement:
All FGD participants interpreted the symptoms of PTSD
from a cultural perspective, responding to questions posed “Yeah, a native spirit. So, there is that black cloud;
in a semi-structured manner using a vignette. The vignette it is called ilifu elimnyama. So, in order to chase it
presented a scenario followed by questions aimed at away and make ancestors okay, some rituals need
uncovering cultural perceptions of traumatic experiences. to be done. When it is done, the black cloud will
Furthermore, conversations focused on identifying coping leave, and the ancestors will also be okay and you
strategies to address the symptoms of PTSD from a cultural see, the spirit of the child can also rest in peace.”
perspective. (FGD1 – Participant 4)
It was further noted that family and friends offer
Feedback from the amaXhosa participants revealed support to survivors of PTSD. Participants highlighted
a belief in the influence of “umoya,” or spirits, on the the significance of “talking” with family and friends. They
child’s death in the scenario and the subsequent symptoms expressed that this interaction enables the woman to
experienced by the woman. Specifically, two spirits were receive support, love, and care from her social network,
identified as influencing the woman’s condition, “ilifu ultimately reducing her symptoms and facilitating the
eliminyama,” interpreted as “black cloud,” and “umoya healing journey. The necessity for social support is detailed
wabafi,” referring to the spirit of the deceased child. below:
These spirits were attributed distinct roles, with the black “I will advise the woman to be more open about
cloud linked to the child’s drowning and the spirit of the her feelings by talking to her family and friends
deceased child mainly responsible for the PTSD symptoms. about what she went through. She should find
A participant articulated this belief as follows: herself close to people so that they can encourage
“In water … and from a cultural point of view, we her.” (FGD1 – Participant 1)
have to take into account the issue of the spirit. Support received from significant others forms a crucial
The woman lost the child because there is a black part of healing following a traumatic encounter. Where the
cloud, which is like a spirit on top of her family. support is minimal, negative interpretations of events
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Volume 2 Issue 2 (2024) 6 https://doi.org/10.36922/jcbp.2889