M. Watkins

H. Shulman

Psychologies of liberation are emerging on every continent in response to the collective traumas inflicted by colonialism and globalization. The authors present the theoretical foundation and participatory methodologies that unite these radical interdisciplinary approaches to creating individual and community well-being. They move from a description of the psychological and community wounds that are common to unjust and violent contexts to engaging examples of innovative community projects from around the world that seek to heal these wounds. The creation of public homeplaces, and the work of liberation arts, critical participatory action research, public dialogue, and reconciliation are highlighted as embodying the values and hopes of liberation psychology. Drawing on psychoanalysis, trauma studies, liberation arts, participatory research, and contemporary cultural work, this book nourishes our understanding of and imagination about the kinds of healing that are necessary to the creation of more just and peaceful communities. In dialogue with cultural workers, writers, and visionaries from Latin America, Africa, Asia, Europe, the United States, and the Pacific Islands, Toward Psychologies of Liberation quickens a dialogical convergence of liberatory psychological theories and practices that will seed individual and community transformation.

Toward Psychologies of Liberation

Where are the forms of psychological, cultural, and social practice that would stand up to the forces of oppression and exploitation? Where are sustainable and creative modes of reflective living finding roots and thriving? Where are the psychological insights and practices that would accompany and sustain the social movements for peace, environmentally sustainable economies, and social justice?

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In general, however, the professions informed by psychology and other social sciences do very little in response to their awareness of massive social problems such as extreme poverty and genocidal violence. In part, this inaction is due to distance. Affluent societies that can afford to fund behavioral science faculties and extensive social services are usually far away from, or insulated from, the societies where millions live a hand-to-mouth existence or suffer daily violence.

But the limited response is also due to professional roles that are defined within individualist ideology. Problems are identified and located at the level of the individual. The system's contribution is obscured. Thus, understanding and helping one person or one family at a time is the predominant mode within the psy-complex (the industry surrounding the assessment and treatment of troubling emotions and deviant behaviors)

Although they aspire to improve the miserable living conditions of the most marginalized, part of their emerging vision is the need for creating solidarities and dialogues with more privileged people whose environments and psychological well-being are also undermined by the fragmentation of community, the widening of social divides, and the often insidious self-doubt that accompanies crises of personal and cultural meaning. Sandoval (2000) argues that now “the emotional ground tone of the once centered, modernist, first world citizen subject [is] shot through with intensities so that it resembles the emotional territory of subordinated peoples” (p. 33).

Institutional arrangements and ways of thinking that grow out of centuries of colonialism need to be questioned by those on both sides of the divides that have been created... The outcome of a history embedded in colonial thought has been a psychology of forgetting and denial in private and public spheres—a forgetting that has yielded a traumatic lack of witness of individual and community wounds caused by the larger social context (Shulman-Lorenz & Watkins, 2002b).

Imagination is a psychological phenomenon that occurs at the level of the local in individuals and communities. To create cultural alternatives, people have to break with taken for granted ways of thinking that prevent them psychologically from interrupting the status quo. They need to do work that “renews the past, refiguring it as a contingent in-between space, that innovates and interrupts the performance of the present” (Bhabha, 1994, p. 7).

Because of its positivist scientific orientation, much of mainstream psychology has emerged as a search for universals, for norms of emotional life and behavior, and for modes of treatment for individuals who deviate from these norms. This orientation decontextualizes the individuals under its scrutiny. Obscuring the impact of collective trauma on mental health has led to treatments for single individuals while leaving intact the social environments that mitigate against psychological well-being. In order to address social issues, a critical psychological approach to symptoms is called for, an approach that is careful to understand the dynamic interrelation between psychological suffering and cultural and historical context (Prilleltensky & Nelson, 2005).

Is it possible for more of psychology to align itself with and support these efforts to contribute to a peaceful and just society? Just how would it need to re-orient? How might those working psychologically with individuals and those working with groups and communities explore where the other’s work is crucial to their own, creating improvisations of healing at multiple sites in addition to and beyond psychotherapy on the one hand and social action groups on the other?

healing and regeneration should not be inherently individual, but also collective... to extend beyond the private to public setting, "where people can recognize that their suffering has common roots and is shared." 

We do not want to assume that the role of psychology is to help individuals and families adapt to the status quo when this present order contributes so massively to human misery, psychological and otherwise. Our psychology should not exist in a vacuum of disconnected theory where classrooms, research, and clinical encounters are considered apart from conflicts and suffering in society, where personal history is severed from the historical context and social institutions one has inherited.

These require a public settling of psychological accounts that far exceeds the capacities of the individual clinical encounter.

When rivers are dammed, whole areas are deprived of nourishment while others are flooded over. Biodiversity is diminished, and often a single invading species colonizes what was once a rich forest or wetlands environment where many species flourished. In psychology, the process of damming off examples of transformation from activist communities and questions from interdisciplinary and critical theory has led to a situation where universalist and Eurocentric ideas have crowded out the possibility of multiple indigenous psychologies that could be linked in enriching dialogues.

yet more important than any individual action is the process of psychological development through which participants grow stronger in their capacities for survival, critical analysis, emergence of new ideas, flexibility of action, community building, and the process of hopeful self-organization. One of the goals of such projects is not homogeneity of thought or agreement on all issues, but the psychological capacity to bear a dialogue with difference, to tolerate conflicting experiences and points of view, while still finding common ground and constructing a shared future

Cabrera believes that remembering should lead to dreaming social action projects for the future: “There is no point to look back if it does not help to dream a better future” (p. 3).

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