In contexts of political instability and change, the value of disciplinary knowledges and the processes that constituted them is often questioned. Psychology is not exempt from this process. Little South African work has illustrated what teaching for decoloniality may mean in South African psychology. We draw on examples of curriculum design in community psychology from the Universities of the Witwatersrand, South Africa and Stellenbosch, three large South African public universities, in an attempt to surface what we regard as the decolonial frameworks that underpin their development and delivery. Capacities for reflexivity and the ability to hold multiple epistemologies encourage economies of knowledge that may prevent abyssal thinking, while contributing to cognitive justice and minimising opportunities for epistemicide. Some challenges to our pedagogy involve the potential for romanticising decoloniality.

Gay men's relationships with their mothers are likely to be more positive than their relationships with their fathers, and fathers are less likely to be told, less likely to be told first, and more likely to react negatively to disclosure than mothers. Drawing on an interpretivist approach, an individual in-depth interview strategy was adopted in the study as a means of gathering data from six Afrikaans-speaking White fathers, between the ages of 53 and 61 years (median: 55.5 years), residing in Gauteng, South Africa. Interviews were audio-recorded and transcribed for later coding and analysis. Through thematic network analysis, eight organizing themes emerged and were explored. For the purpose of this article only three organizing themes are discussed, namely "subliminal awareness prior to coming out," "epistemic rupture of internal systems of ideas/beliefs," and "acceptance as a complex and ongoing dialectical and reconciliatory process." The themes support the view that most parents are neither totally rejecting nor fully accepting of their gay sons. Although the fathers may have attained a level of "loving denial" in the relationships with their gay sons, most continue to struggle with the meaning and expression of same-sex sexuality. Despite these challenges, it is recognized that the fathers are adapting to changing circumstances and are trying to find ways to tolerate, accommodate, and in some ways accept their gay sons.

The decolonial impulse in psychology has manifested across a variety of domains, perhaps most notably psychological theory and approaches to research methodology. In this article, we focus on how decoloniality can reshape approaches to teaching and learning. We present a case study of how we recurriculated, from 1999 to 2020, three community psychology modules using a decolonial lens. We describe three phases in the development of community psychology teaching at a university in South Africa—“Little Oxford in the veld,” “Going walkabout,” and “New voices.” In each case, we detail the “course content,” our pedagogical approach, and how students responded, and try to identify what lessons can be learnt for a more explicitly decolonial mode of teaching and learning. We conclude by asserting that to foster decoloniality among students, we have to be cognizant of the ways in which they have for a long time been taught using Euro-centric lenses and frames of knowing and therefore the process of unlearning may be slow and somewhat painful. However, we see this as a necessary step toward decolonization, as epistemic colonization was and continues to be a violent project.

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In this article, we review four key historical processes that shape community engagement and that open up spaces for its further development: The long history of tensions and cooperation between those within and outside the ‘ivory tower’, the continuing corporatisation of academic and professional life, the drive for free access to academic publications, and the drive towards decoloniality. We position community engagement as potentially disruptive to the epistemological and political status quo and present ‘four aphorisms’ for critical community engagement: Charity begins at home; it is (not) all about the money; it is all about knowledge; and you need a translator more than an accountant.