Since its inception, community psychology has been interested in cultural matters relating to issues of diversity and marginalization. However, the field has tended to understand culture as static social markers or as the background for understanding group differences. In this article the authors contend that culture is inseparable from who we are and what we do as social beings. Moreover, culture is continually shaped by socio‐historical and political processes intertwined within the globalized history of power. The authors propose a decolonizing standpoint grounded in critical social science to disrupt understandings of cultural matters that marginalize others. This standpoint would move the field toward deeper critical thinking, reflexivity and emancipatory action. The authors present their work to illustrate how they integrate a decolonizing standpoint to community psychology research and teaching. They conclude that community psychology must aim towards intercultural work engaging its political nature from a place of ontological/epistemological/methodological parity.
On the basis of ethnographic research conducted in an elementary public school in Puerto Rico, we maintain in this article that subduing and narrowing the history of slavery is instrumental in the reproduction of national ideologies of mestizaje in Afro‐Latin America. We explore how school texts and practices silence, trivialize, and simplify the history of slavery and conclude that these maneuvers distance blackness from Puerto Rican identity and silence racism while upholding racial democracy and blanqueamiento as a social value. [slavery, racism in education, Puerto Rico, blanqueamiento, mestizaje, blackness, public history]
Calls for decolonizing knowledge have been heard from multiple fronts for some time. At issue are questions regarding who gets to claim knowledge, how knowledge is claimed, and how is one to go about gaining knowledge. This article raises questions about the actual practice of decolonizing academic knowledge focusing on the implications of having to claim sanctioned intellectual traditions to be considered a legitimate player. The author wrestles with the fact that people like Graciela, a woman who became an actor in her ethnographic work and shared her reflections about social life, are among the many nonacademics who are typically the subject of research but are rarely considered worth citing as part of one's intellectual grounding. The author brings her own experience doing a critical ethnography with Graciela and other Mexican nonacademics, including issues they raised, as a way of anchoring her questions in praxis.
Since its inception, community psychology has been interested in cultural matters relating to issues of diversity and marginalization. However, the field has tended to understand culture as static social markers or as the background for understanding group differences. In this article the authors contend that culture is inseparable from who we are and what we do as social beings. Moreover, culture is continually shaped by socio-historical and political processes intertwined within the globalized history of power. The authors propose a decolonizing standpoint grounded in critical social science to disrupt understandings of cultural matters that marginalize others. This standpoint would move the field toward deeper critical thinking, reflexivity and emancipatory action. The authors present their work to illustrate how they integrate a decolonizing standpoint to community psychology research and teaching. They conclude that community psychology must aim towards intercultural work engaging its political nature from a place of ontological/epistemological/methodological parity.
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