Truth and Reconciliation for Whom? Transitional Justice for Indigenous Peoples in American Psychology

Abstract

In October 2021, the American Psychological Association (APA) apologized to People of Color in the U.S. for its role in “promoting, perpetuating, and failing to challenge racism, racial discrimination, and human hierarchy” (2021a, p. 1). In the context of a national racial reckoning, Indigenous Peoples have been regularly incorporated into initiatives redressing America’s legacy of racism. Although Indigenous Peoples have been racialized during the formation of the U.S., this process has been deeply entangled with colonization — the systematic dispossession and exploitation of Indigenous communities by Europeans. We first examine how APA has been complicit in colonialism by failing to oppose government policies that disenfranchise Indigenous communities (Woolf et al., 2022). Second, we explore possibilities for APA to reconcile historical and contemporary wrongs inflicted on Indigenous Peoples through transitional justice, an approach to addressing human rights violations that seeks justice and opportunities for healing (United Nations, 2008). In particular, we consider the implications that Truth and Reconciliation Commissions have for Indigenous Peoples. Third, we provide recommendations for APA to repair relations with Indigenous Peoples in 1) education, 2) research, and 3) practice. Specifically, we interrogate what possibilities for truth, reconciliation, and healing exist vis-à-vis transitional justice initiatives in psychology. We conclude with the potential APA has to advance meaningful reforms, while cautioning against superficial efforts towards reconciliation.

Dismantling racism in the field of psychology and beyond: Introduction to the special issue.

“…Second, Fish et al (2024) assess the harmful legacy of settler colonialism for Indigenous Peoples in the United States and explore the complicity of American psychology and the APA in perpetuating this legacy. Specifically, these authors note that American psychology has long disrespected Indigenous persistence and presence, dismissed Indigenous knowledges and practices, promoted Eurocentric ideals and norms as universally desirable for Indigenous communities, and promoted culturally biased expertise in the name of “helping” Indigenous communities contend with conditions of coloniality.…”

“…Specifically, these authors note that American psychology has long disrespected Indigenous persistence and presence, dismissed Indigenous knowledges and practices, promoted Eurocentric ideals and norms as universally desirable for Indigenous communities, and promoted culturally biased expertise in the name of "helping" Indigenous communities contend with conditions of coloniality. Although they acknowledge the significance of the recent apology to Indigenous Peoples by APA (APA Indigenous Apology Work Group, 2023), Fish et al (2024) advocate for additional reparative actions in the form of transitional justice. This approach prioritizes truth-seeking and truth-telling as the foundation for new forms of relationship aimed at reconciliation in the wake of past harms.…”

How far are we with Indigenising psychology training curriculum in Aotearoa New Zealand?

“…12 Suggestions on how to improve the pace of change have been promoted; 10,13 however, these changes require a significant shift in power and a critical understanding of epistemic and institutional racism. 1,4 Psychological training is an ecology that, as has been established both locally in Aotearoa 1,14 and internationally, 15,16 is largely monocultural and premised on WEIRD psychology. The implications of such an ecology for Indigenous and minoritised peoples who wish to assert their cultural practices or ideology is that they are not taken seriously, or that they must do the labour of decolonising the curriculum.…”

“…17 At the same time, WEIRD psychology is free to dogmatically maintain its position as a holder of scientific truth without recognising its Eurocentric epistemic standpoint. 15,16 The freedom to define the veracity of knowledge while excluding others, or by not resourcing or making space for other knowledge to flourish, is a hallmark of settler-colonial privilege. Further, given the length of time available to the profession to respond to commitments to Te Tiriti o Waitangi, we can only agree with previous writers that entrenched patterns of institutional and epistemic racism are a driving reason for limited Māori-focussed psychology courses.…”

A World Fit for the Next Seven Generations: Upholding Indigenous Rights for the Foundation of a Sustainable Future

“…In an evolving world, Indigenous children face a host of challenges and barriers that shape their lives, compromising their access to basic rights, services, education, healthcare, and their ability to engage with their rich cultural heritage (Fish et al, 2023). Historical trauma due to colonization, persistent social injustices, and the existing socio-economic disparities continue to disenfranchise Indigenous children, rendering them disproportionately marginalized (Gray et al, 2022).…”