This article endeavors to craft pathways that disrupt dominant modes of knowledge production and imagine nonhierarchical epistemic possibilities in teaching community psychology. The first section of the article discusses how the decolonial turn inspires new ways of advancing the critical social justice agenda of community psychology. Drawing upon decolonial frameworks and allied critical theories, I outline how coloniality is entrenched in the ways we theorize, research, and teach about “communities”—and the importance of decolonizing the construct of community in community psychology. The second section presents three vignettes capturing student responses to endeavors in the classroom to dismantle notions of community‐as‐Other. I interpret these vignettes through a decolonial perspective in order to highlight how colonial discourses of community can be produced and potentially maintained in the classroom context. The third section outlines some pedagogical and curricular recommendations as a possible pathway toward decolonizing notions of community. I conclude with some questions/provocations geared toward advancing decolonial and liberatory praxis in community psychology.

Colonialism and coloniality constitute the backbone of modernity. Colonial structures/systems are predicated on recurring patterns of domination and violence. Decolonial movements are rehumanizing and abolitionist projects guided by Global South peoples' reimagining and reclaiming of what it means to be human. Decolonial praxes therefore require transnational efforts to decenter Whitestream academic institutions as hubs of knowledge production. In light of this, we question the boundaries of what we consider to be research in psychology as we walk in the legacies of struggle and survival-of our grandmothers and grandfathers, and so many ancestors who never used the word "decolonial". Weaving together stories of refusal and community grounded on our work in Palestine and India, we demonstrate how our decolonial strivings require us to continuously rediscover ways of being present, being in struggle, and being human together as we work ''creatively in coalition'' with our communities. Through our stories of accompaniment, and bringing them into conversation with each other, we disrupt violent, colonially-configured borders. In our world-making coalitions and the writing of this article, we turn to a praxis that allows for the revisioning of justice as irresistible and interlinked, ungovernable and in defiance of borders and walls.

Highlights• Counterstorytelling analyzes how dominant stories maintain specific arrangements of power.• Counterstorytelling is a method of uplifting stories of people subjected to epistemic violence.• Counterstorytelling is a form of decolonial praxis that centers knowledges generated in struggle.• Decolonial counterstorytelling requires disrupting conventional modes of writing and representation.

In this article, I outline a proposal for decentering the field of United States-based community psychology. Transnational migrations, border crossings, and proliferating neoliberal trade and global media characterize the contemporary moment we live in. These movements challenge any monolithic disciplinary narrative of community psychology. Drawing from liberation psychology and women of Color feminisms, I argue that decentering the field involves engendering more reciprocal, nonhierarchical relations between the core and peripheries of knowledge production. Specifically, I consider the decentering project in two related realms-content and agents of knowledge production. The first issue concerns the kind of research and theorizing we engage in, the issues or topics we investigate, and the subject populations we work with. The second issue pertains to the agents who engage in the aforementioned processes, exercising epistemic power, that is the authority to construct what is considered legitimate and valid knowledge. I conclude with the implications of the decentering project for a multistranded community psychology that is responsive to the cartographies of contemporary struggles.

In this article, we present “retrospective autoethnographies” as a methodology for decolonial inquiry/intervention in the context of neoliberal settings, specifically the university. Autoethnography represents that epistemic and methodological space where the personal intersects with the political, historical, and cultural to critique everyday power structures. Instead of inserting the autobiographical past into the present, we write of our present and our desire for a utopian future to begin to create an image of the New University. Together, as people raised in the postcolony and within coloniality, we begin at the negative affect as neoliberal universities invisibilize, surveil, audit, and discipline—but then, we strive to imagine a New University characterized by radical hope, doing so alongside student movements pushing for decolonizing the university. This article is envisioned as an exhortation for a decolonial intervention of radically dreaming the New University into place.