The Quest for Liberatory Psychology

Abstract

Despite scepticism about the viability, scope and nature of liberatory psychology, a nuanced study of anti-apartheid and international progressive scholarship within psychology reveals otherwise. Accordingly, in this paper I seek to describe the distinctive processes, phases and epistemological challenges integral to the quest for a liberatory psychology. Specific attention is also accorded to a liberatory agenda which may be distilled from the progressive psychological literature.

Disrupting the dynamics of oppression in intercultural research and practice

“…For those in colonized and postDisrupting Dynamics 6 colonial societies there are ongoing efforts to challenge colonization. Different authors have set the challenge for the reconstruction and development of methodologies that can positively contribute to social justice and discourses of resistance for Indigenous and other marginalized communities in Australia and elsewhere (e.g., Bulhan, 1985;Comas-Díaz, Lykes, Alarcón, 1998;Fanon, 1967;Harris, Carney, & Fine, 2002;Hook, 2005;Martin, 2003;Prilleltensky, 1994;Seedat, 1997;Watts, & Serrano, 2003). Ongoing questions include: What has been the impact of colonization and how are these impacts still felt?…”

“…While recognizing writing in different contexts (e.g., Harris et al, 2002;Seedat, 1997;Watts & Serrano-Garcia, 2003), we have used Linda Smith's call for decolonizing methodologies as a stimulus for engaging in critical discussions about the challenges and tensions involved in working across cultural boundaries and the implications for identity and power. The different articles highlight the possibilities, tensions, and pitfalls.…”

"From psychology in Africa to African psychology": Going nowhere slowly

“…Burton and Osorio (2011: 21) have already made a case for the extension of Dussel's work to psychology by suggesting that "… the whole discipline of psychology itself is co-constituted with the Eurocentric modernist project for which Dussel's work offers a new perspective and corrective, especially through his proposals of trans-modernism and analectics". However, calls for theoretical pluriversalism / transmodernity are not new to psychology in Africa (see Serpell, 1992;Seedat, 1997;Dawes, 1998;Mashegoane, 1998;Nsamenang, 2002;Nwoye, 2015, for examples). While Mashegoane (1998) conceived of this process as coequal development and equal appreciation of modern and traditional sectors, Seedat (1997) argued for epistemological pluralism in psychology in South Africa.…”

“…However, calls for theoretical pluriversalism / transmodernity are not new to psychology in Africa (see Serpell, 1992;Seedat, 1997;Dawes, 1998;Mashegoane, 1998;Nsamenang, 2002;Nwoye, 2015, for examples). While Mashegoane (1998) conceived of this process as coequal development and equal appreciation of modern and traditional sectors, Seedat (1997) argued for epistemological pluralism in psychology in South Africa. Similarly, Dawes (1998) urged that African psychology should pivot itself on both local and external episteme rather than essentialist practices that result in trivial outcomes and the forestalling of the decolonisation of psychology.…”

Obstacles to the Utilisation of Psychological Resources in a South African Township Community

“…Such an investigation would include issues of spirituality, family life and assistance through traditional medicine. Bakker et al (2007) comment that the literature yields references to psychology as having little impact in Africa, citing Dawes (1986), Eze (1991), Gilbert (1989), Nsemenang (1995), and Peltzer (1998 in this regard, while Seedat (1997) accuses South African psychology of being in a state of disillusionment and disempowerment. It is furthermore seen as taking inappropriate individualist approaches in cultural contexts (Mungazi, 1996;Mwamwenda, 1999;Tembo, 1985).…”