Mujerista psychospirituality.

Abstract

Mujerismo is a Latina feminism infused with a strong spiritual base. The conceptual and psychopolitical translation of mujerismo is Latina womanism (see Introduction, this volume). An emergent mujerista psychology is based on a liberation approach, critical cultural/feminist analysis, and a secular syncretistic spirituality. When mujeristas examine the intersectionality of Latinas' oppressions, they create a feminist perspective nurtured by their realities as ethnic minority women, ancestral wisdom, decolonization, and liberation. Consequently, mujerista psychologists oppose (neo)colonizing theories, methods, practices, and aesthetics. They appropriate cultural and spiritual/religious symbols to construct new ones for empowerment, emancipation, and transformation.I advance a mujerista psychospirituality as a foundation for a mujerista psychology. Within this conceptualization, I define mujerista psychology as a Latina feminism infused with a spiritual-feminist liberation approach and a MUJERISTA PSYCHOSPIRITUALITY LILLIAN COMAS-DíAZWe are the feminists among the people of our culture.-Cherrie Moraga

Alternate Cultural Paradigms in Latinx Psychology: An Empirical, Collaborative Exploration

“…In promoting the health and wellness of Latinx communities, the first theme subsumes alternate cultural paradigms focused on combating oppression and inequality. Identified examples or sources include Liberation Psychology (Martín-Baró, 1994), Chicana/Latina Feminism (Castillo, 2014; Comas-Díaz, 2008, 2016; Espín, 1997, 1999; Espín & Dottolo, 2015), and Latinx Critical Race Theory (LatCrit; Solórzano & Yosso, 2001).…”

“…Within Latinx Psychology for example, including psychospirituality or familismo as important considerations in psychological research and practice reflect strongly held cultural norms that better inform how to address well-being, mental health, and concomitant concerns among these communities (Comas-Díaz, 2008, 2016; Espín, 1997; Falicov, 1998). More broadly, alternate cultural paradigms offer an inclusive framework that affirms knowledge across diverse groups, and invites a nomothetic and idiographic examination of communalities and singularities across and within cultures in a comprehensive and systematic manner (Myers, 2003, 2016).…”

Existential-integrative therapy: Foundational implications for integrative practice.

“…It values and incorporates the many conventional levels at which psychophysiological functioning has been viewed and addressed, but it also enables the transcendence of these in the service of a more holistic vision of therapeutic healing. This is a vision that has a growing constituency of support (Angus et al, 2015;Comas-Diaz, 2008;Bunting & Hayes, 2008;Pierson, Krug, Sharpe, & Piwowarski, 2015;Shumaker, 2011;Wolfe, 2008;Wampold, 2008;Watson & Bohart, 2015;Yalom, 1980), but that also will require continuous and rigorous investigation. I am appreciative of the editor of this journal for providing the space for this path-breaking and pragmatic modality.…”

Responding to Southeast Asian spirituality in clinical practice.

“…Another recommendation is to separate mental illness (internal locus of control) from spiritual illness (spiritual locus of control). The benefit of considering the spiritual locus of control is well documented in the previous studies (Comas-Diaz, 2008;Holt, Clark, & Klem, 2007). For example, "ancestor illness" or "chumngeer (illness caused by spell in Cambodian)" should be treated as an issue of spiritual locus of control (C-1).…”