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Recent work has called for the integration of different perspectives into the field of political psychology (e.g., Haste, 2012). This chapter suggests that one possible direction that such efforts can take is studying the role that social representations theory can play in understanding political participation and social change. Social representations are systems of common-sense knowledge and social practice; they provide the lens through which to view and create social and political realities, mediate people's relations with these socio-political worlds and defend cultural and political identities. Social representations are therefore key for conceptualising participation as the activity that locates individuals and social groups in their socio-political world. Political participation is generally seen as conditional to membership of socio-political groups and therefore is often linked to citizenship. To be a citizen of a society or a member of any social group one has to participate as such. Often political participation is defined as the ability to communicate one's views to the political elite or to the political establishment (Uhlaner, 2001), or simply explicit involvement in politics and electoral processes (Milbrath, 1965). However, following scholars on ideology (Thompson, 1990;Eagleton, 1991) and social knowledge (Jovchelovitch, 2007), we extend our understanding of political participation to all social relations and also develop a more agentic model where individuals and groups construct, develop and resist their own views, ideas and beliefs. We This chapter is divided into four parts: the first lays out social representations theory (SRT); the second highlights the ways in which SRT offers a contextualised and dynamic approach to the politics of participation; the third part examines the role of recognition in shaping the participation of different social groups; the final part explores the possibilities for agency and resistance in contexts of contested participation. We conclude with a discussion of the benefits of incorporating social representations theory into Political Psychology.

In this introduction to the special issue on decolonizing African Studies, we discuss some of the epicolonial dynamics that characterize much of higher education and knowledge production in, of, with, and for Africa. Decolonizing, we argue, is best understood as a verb that entails a political and normative ethic and practice of resistance and intentional undoingunlearning and dismantling unjust practices, assumptions, and institutionsas well as persistent positive action to create and build alternative spaces and ways of knowing. We present four dimesions of decolonizing work: structural, epistemic, personal, and relational, which are entangled and equally necessary. We offer the Black Academic Caucus at the University of Cape Town as an example of how these dimensions can come to life, and introduce the contributions in this special issue (the first of a two-part series) that illuminate other sites and dimensions of decolonizing.

Psychology as a discipline has historically served the interests of dominant groups in society. By contrast, contemporary trends in psychological work have emerged as a direct result of the impact of violent histories of slavery, genocide and colonisation. Hence, we propose that psychology, particularly in its social forms, as a discipline centred on the relationship between mind and society, is well placed to produce the critical knowledge and tools for imagining and promoting just and equitable social relationships and social structures. Starting with an overview of the historical assumptions of the discipline that served to legitimate systems of slavery, colonisation and apartheid, this article then introduces a framework for centring decolonial, feminist ways of doing psychological work with a focus on the particularities of the African context. We argue that a decolonial feminist approach to psychology curricula and psychological research is necessary for the discipline to remain relevant in contemporary African contexts.

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With the dismantling of apartheid in 1994, significant changes were made to higher education in South Africa. Access to higher education has expanded and student bodies are now more representative in terms of gender and race. However, demographic change alone is insufficient for higher education transformation. As in other parts of the world, within dominant educational discourses ideal students are still typically represented as white, middle-class, male, cisgender and heterosexual. Furthermore, students who occupy these categories tend to hold symbolic power within these institutions. Recently, student movements, starting with RhodesMustFall (RMF) at the University of Cape Town (UCT), have begun to challenge this and draw attention to these issues of transformation. This study was critically and empathically provoked by engagements around the RMF movement and aimed to examine students' experiences of transformation in higher education relating to race, gender and sexuality at UCT. Photovoice methods (involving focus groups, personal reflections, photographs and written stories) were used to explore two groups of students' experiences of non-direct, symbolic violence (i.e. issues of bathrooms, residences and campus art) and direct, physical violence on campus as well as these students' resistances and disruptions to the violence they encountered.

The decolonisation of higher education in South Africa is closely linked to questions of knowledge production. The epistemic violence of the colonial encounter has put into question the possibilities and modes of doing research in marginalised communities. In this article, I argue that praxis in community social psychology can lead to more relevant and just research methods, especially when rooted in liberation thinking. In the South African and African context, this requires an engagement with the particularities of Blackness and the Black experience. Drawing on examples of participatory action research projects with young Africans using Photovoice methods, and the establishment of the Black Academic Caucus at the University of Cape Town, the article shows the links between praxis and epistemic justice as exercised within the cultural practices of the university, and between researchers and participants from marginalised communities.

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