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Abstract: Coloniality governs who has the right to exist and belong, and who is disposable and deportable. It determines who has the right to express the full range of their humanity, while others are relegated to realms of subhuman invisibility. For colonized communities, this normalization of violence and suffering unfolds within everyday existence, which becomes a site of trauma and resistance. The neoliberal academy is one such key site through which coloniality is produced and naturalized. Many of us working within the academy continue to quest for opportunities to write against apolitical obligations and patterns of putting publications above people while placating neoliberal employers. We seek to understand and countermove the weight of the harm of academic institutions and Western/Global North knowledge systems. In this article, introducing the first of our two-part special issue, entitled Perspectives on Colonial Violence “From Below”: Decolonial Resistance, Healing, and Justice, we explore how majority world peoples are contending with manifestations of coloniality in the neoliberal academy. How are folx envisioning, theorizing, and practicing everyday modes of decolonial resistance within academic institutions, graduate training programs, and in various roles as researchers, educators, students, professors, and beyond' While decolonial approaches within academic spaces offer incomplete points of entry when it comes to undoing of the legacies and persistence of colonial violence, we believe that the set of articles here offer meaningful glimpses into critical spaces of refusal, renewal, and resistance required in journeys forward, even when there is no going back. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000677
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Abstract: Too often, the experiences of women of color (WoC) academics are silenced despite university commitments to diversity and being spaces for and occupied by those who espouse liberal antiracist ideologies. We are a group of academics at various stages of our academic careers, from different disciplines, various universities in Australia, and from different and overlapping social backgrounds. The aim of this article is to engage in embodied theorizing about our experiences as WoC scholars in Australian universities. Despite our diverse histories and trajectories arising from our social positionalities, our stories speak to our two-fold struggles—our struggles with resisting varied colonial violence through academia, and in this process, experiencing colonial violence within academia. Building on Lugones (2003), we conclude with a discussion on the importance and the possibilities of working in solidarity toward social justice, liberation, and decolonial feminist futures from and within the academy. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000642
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Abstract: This article is informed by decolonial frameworks that seek to delink from ways of knowing, doing, and being that have served to oppress, racialize, and dehumanize communities. We share key insights developed through the intentional dialogues, the behind-the-scenes discussions, of our research collective in imagining and enacting the Blak women’s healing project(s) as decolonial praxis. Within the culturally safe space of our community of practice, we shared stories of our past and present, stories about oppression, marginalization, and exclusion, as well as stories of survival, resistance, and love. We sought to engage with these stories to discern and document processes central to a decolonial praxis aimed at supporting Aboriginal women through the creation of a culturally safe, affirming, and intergenerational space for yarning together in and through cultural practice. The work is an enactment of solidarity that challenges the violence of colonialism, racism, and patriarchy that erase and/or delegitimize Aboriginal women’s ways of knowing, doing, and being. These stories show the persistence of coloniality and its psychosocial effects, but also the everyday ways in which people resist, restore culture, and mobilize cultural practices for community. We suggest that these journeys of telling stories from below in counterspaces through embodied cultural practice are important strategies of decolonial resistance in the everyday and are expressions of Aboriginal sovereignty. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000637
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Abstract: This article explores two decolonial and healing justice projects from which the authors have attempted to make our own humanity visible, through reclaiming, testimonio, “re-membering” of and from our painful past through connecting, restoring, celebrating survival and joy, and envisioning alternative structures and conditions that embody an ethic of care. The first project is the Next Generation (NEXTGEN) “Pagbabalik” (Coming Home) Program, which supports second-generation Filipinx Americans to visit their home country for the first time. These trips have served as a cultural portal to a country of origin that has been impacted by over 350 years of colonialism, first by Spain and then by the United States, and from which many Filipinx leave behind to live in the land of their colonizers. It is a project designed to facilitate meaningful connection to a “homeland” that did not previously exist. The second project is the Healing Justice Dialogue Series, established to honor restorative justice practice involving peaceful resistance and indigenous practices of healing as forms of decolonization. These gatherings have encouraged critical self-reflection, steeping in our own discomfort, and acknowledging the healing many of our communities need amidst the anguish, rage, violence, illness, trauma, and loss they continue to disproportionately experience. Bridging our experiences between and within these two projects are our shared values, the most prominent being an ethic of care. As coconspirators invested in our individual and collective healing, we each share our testimonies and how these projects are a form of resistance, peacebuilding, and healing. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000641
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Abstract: We crafted our article in the spirit of decolonial women of color writings, as we engaged a retrospective auto-ethnographic methodology through poetries. We conceptualize auto-ethnography as a method rooted in Cherrie Moraga’s theory in the flesh. Retrospective auto-ethnography aids us in our process of looking back as we produce poetries in the present and toward the future. Our poetries are informed by the subjectivities that locate us within the neoliberal university’s coloniality of power. By reflecting upon our experiences in the neoliberal university, specifically the racism, institutional apathy, willful ignorance, and commodification of knowledge, we imagine the New University as it should be in rejection to what it is. Our poetries about and in resistance to the neoliberal university reflect our decolonial imaginations and desires. The New University is a space that affirms our humanity by cultivating communities of care and decentering of power in knowledge production. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000644
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Abstract: This article at its core is about how struggles for liberation cannot be separate from nature. The human–nature binary is explored as a settler colonial, capitalist, White supremacist, and heteropatriarchal imperative to create a distance between human and nature (plants, animals, and land), as well as to designate degrees of humanness among people, especially among historically marginalized groups. This binary serves to justify and create shared conditions of oppression and breathlessness (Maldonado-Torres, 2016a) for humans and nonhumans alike. Further, rematriation is discussed as returning the land to the original stewards as well as correcting our relationships with nature from one of hierarchy, binaries, and othering to one of reciprocity, interdependence, and generosity (Hernandez, 2022; Kimmerer, 2013; Marya & Patel, 2021). In other words, rematriation work involves engaging in a decolonial attitude and decolonial modes of being (Maldonado-Torres, 2016a, 2017). To correct my own relationship with nature in alignment with the goals of rematriation, I discuss my efforts to listen to and learn from the teachings of plants, connect to my ancestral seeds, and reexamine approaches to the study of liberation in psychology. I also discuss approaches to reexamine the meaning of decolonization and build relationships with our plant relatives within my university community. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000628
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Abstract: Can humanity face the truth that our Euro-American civilizations have inflicted violence, oppression, racism, and genocidal actions to conquer, capture, and enslave groups of human beings' The suffering experienced by the victims of these actions is unimaginable and needs to be addressed to enhance peace and stability on the planet. We are two psychologists—a native Hawaiian and a New England Haole (foreigner of European ancestry)—who see the Kingdom of Hawai’i as a microcosm of the macrocosm of historical trauma (HT), racial trauma (RT), and Western oppression. We write in hopes of raising consciousness about Hawai’i’s singular profile, namely that Hawai’i is a recognized nation-state, overthrown by Western invaders. The Haole “overthrowers,” occupiers, or perpetrators applied and continue to apply colonization techniques to Hawaiian citizens who demonstrate remarkable resistance, continued to survive, live in their overthrown kingdom, and preserve their narrative. We provide an example of the Hawaiian story, or Kūkākūkā, to reveal the root causes of native Hawaiians’ current turmoil and discuss how the overthrow caused Hawaiian victims to suffer from Kaumaha Syndrome, and Haole perpetrators to suffer from Hā’ole Syndrome. We share our mo’olelo in Kūkākūkā, as perpetrator–victim descendants, and discuss how a Hawaiian psychology, Ka Lama Kukui, can be useful in healing the effects of HT and RT if the current Western psychological science research paradigm embraces a methodology that encourages voices that have been silenced to be heard. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000660
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Abstract: The following is a series of letters between Nur and Nawal—two friends, writers, and researchers. Nur is a qualitative researcher in Beirut, Lebanon, whose ethnographic projects focus on gender, social capital, mutual aid, climate, and mental health. She studied comparative politics at the American University of Beirut and the London School of Economics. She is currently pursuing an MSt in creative writing at the University of Oxford. Nawal, who was raised in Beirut, is a clinical psychology PhD candidate in New York. Her dissertation is focused on understanding the impact of intergenerational, chronic collective violence on the psychological experiences of communities living in Lebanon. The two met in Beirut in 2018. Nawal overheard Nur talking circuitously about “the complexities of the feminist movement” and leaned in. Their connection felt immediate and electric. After Nawal returned to New York at the end of the summer, they continued to build on each other’s ideas and thoughts through letters, as they witnessed, across different continents, their country move from the height of revolution to the free-fall of collapse. In this excerpt of their letters, they explore their own understanding and interpretations of the psychological realities they inhabit, not simply as researchers and academics trained to speak a eurocentric tongue, but as feeling women who are learning that maybe the wisdom that both liberates and grounds them lies in notes of tarab, dancing and movement, and the vastness of the Mediterranean Sea. (PsycInfo Database Record (c) 2023 APA, all rights reserved) PubDate: Mon, 03 Apr 2023 00:00:00 GMT DOI: 10.1037/pac0000652
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