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This paper provides a review of empirical studies published with a decolonial epistemic approach in psychology. Our goal was to better understand how decolonial approaches are being practiced empirically in psychology, with an emphasis on community‐social psychology. We first discuss the context of colonization and coloniality in the research process as orienting information. We identified 17 peer‐reviewed empirical articles with a decolonial approach to psychology scholarship and discerned four waves that characterize the articles: relationally‐based research to transgress fixed hierarchies and unsettle power, research from the heart, sociohistorical intersectional consciousness, and desire‐based future‐oriented research to rehumanize and seek utopia. Community‐social psychology research with a decolonial approach has the potential to remember grassroots efforts, decolonizing our world. Highlights: This paper reviews 17 empirical studies published with a decolonial epistemology in psychology.Authors discuss colonization and coloniality in the research process as orienting information. We discerned four waves within the empirical work with the potential to uplift decolonial efforts. [ABSTRACT FROM AUTHOR]

Commentary on the papers of the special issue identifies and discusses four themes: 1) strategies to bridge the gap between science and practice, 2) sources of community science questions of interest, 3) choice and quality of methods, and 4) epistemology and useful language for community science. The commentary identifies some limitations in the models proposed by the special issue authors, and proposes renewed attention to ecology, context and process in community change initiatives, calling for a common set of community level measures as one strategy to advance a community centered science agenda. [ABSTRACT FROM AUTHOR]

In this paper, I offer reflections as someone from outside the United States about the Swampscott conference. I refer to Fryer and Fox's (The Community Psychologist, 24, 2014, 1) critique of the "Swampscott discourse" and its role in fixing the birthplace of community psychology. While the critique is important, I note the growing references to international community psychology and the need to view the discipline as a product of social political realities in different contexts, as well as dynamics of dominance and marginality in knowledge production in psychology. The work in the Global South presents opportunities to contribute to developing a decolonizing community psychology through expanding the ecology of knowledge. [ABSTRACT FROM AUTHOR]

While the concept of culture has long been central to community psychology research and intervention, it has most frequently referred to the communities in which such work occurs. The purpose of this paper is to reframe this discussion by viewing community interventions as instances of intercultural contact between the culture of science, reflected in community intervention research, and the culture of the communities in which those interventions occur. Following a brief discussion of the complexities of culture as a concept, two illustrative stories of failed community interventions are provided to highlight the centrality of cultural and contextual understanding as prelude to community intervention. These stories, set 50 years apart, reflect the depth and pervasive influence of both the culture of science and the culture of communities. Next, a series of propositions about the culture of social science as a partial reflection of the broader culture of the United States are offered, and their implications for the conduct of community interventions drawn. The paper concludes with a series of recommendations which, together, provide an ecological mind-set for taking culture seriously in community interventions. Central to this mind set are the importance of focusing on communities rather than programs and emphasizing the intervention goal of choice over change. [ABSTRACT FROM AUTHOR]

Many community psychologists adhere to a methodological pluralist orientation to research; however, it is often unclear what such a position means in practice. This paper draws out the practical implications of methodological pluralism for community research. It proposes four sets of criteria for how research might be appraised under a pluralistic ethos: criteria applicable to all research, research-relevant community psychology values and principles, criteria specifically applicable to quantitative research, and criteria specifically applicable to qualitative research. The paper also addresses how pluralistic community research may be conducted, at each of three levels: integrating methods within a single study, using different approaches within a research program, and pluralism in the field as a whole. [ABSTRACT FROM AUTHOR]

Recently, community psychologists have re-vamped a set of 18 competencies considered important for how we practice community psychology. Three competencies are: (1) ethical, reflexive practice, (2) community inclusion and partnership, and (3) community education, information dissemination, and building public awareness. This paper will outline lessons I-a white working class woman academic-learned about my competency development through my research collaborations, using the lens of affective politics. I describe three lessons, from school-based research sites (elementary schools serving working class students of color and one elite liberal arts school serving wealthy white students). The first lesson, from an elementary school, concerns ethical, reflective practice. I discuss understanding my affect as a barometer of my ability to conduct research from a place of solidarity. The second lesson, which centers community inclusion and partnership, illustrates how I learned about the importance of 'before the beginning' conversations concerning social justice and conflict when working in elementary schools. The third lesson concerns community education, information dissemination, and building public awareness. This lesson, from a college, taught me that I could stand up and speak out against classism in the face of my career trajectory being threatened. With these lessons, I flesh out key aspects of community practice competencies. [ABSTRACT FROM AUTHOR]

The study of positive outcomes associated with strong psychological sense of community (PSOC) has grown worldwide. Yet most research explores PSOC as a uni-dimensional (positive) variable operating in a single referent community. Theoretical and empirical literature has suggested, however, that PSOC can be positive, neutral or negative (Brodsky in J Commun Psychol 24(4):347–363, ; Brodsky et al. in Psychological sense of community: Research, applications and implications. Kluwer, New York ) and since people live in multiple physical and relational communities, there may be multiple PSOCs (M-PSOC) operating simultaneously and interactively (Brodsky and Marx in J Commun Psychol 29(2):1–18, ). This paper explores the operation of M-PSOC in the lives of Afghan women, and male supporters, who belonged to a resistance organization before, during and after the Taliban regime. Decisions to join and stay in this community can be explained, in part, through the differentiation of positive, organizational-level PSOC from negative, macro-community-level PSOC. In addition, M-PSOC suggests unique cultural meanings of the terms “community” and “choice.” Findings have implications for cross-cultural community work and for fostering resilient sub-communities in the face of macro and societal-level risks and oppression. [ABSTRACT FROM AUTHOR]

This paper provides an opportunity to consider the concept of community practice from the vantage point of community psychology. The author argues that community psychology has significant potential to change organizations, communities, and other settings to benefit setting occupants. However, it is the author's contention that the full realization of this potential is contingent upon an organized effort to engage in formal community practice. The author defines community practice in terms of four skill sets related to mobilization, planning, implementation, and evaluation. The author also describes settings that might support community practice and discusses implications for training and the field of community psychology in general. Finally, the author illustrates several community practice skills and roles in the context of a local community-based initiative in Ohio called Partnerships for Success. [ABSTRACT FROM AUTHOR]

As a confluence of unique values and activities, the collective practice of community psychology is difficult to characterize in a simple way. Increasingly, however, professional contexts are laden with pressure to define any practice-from library work to medical interventions-in the orderly, compact language of traditional science. This trend has historically been resisted in the field by those sensing a fundamental lack of fit between the fluid, emergent aspects of community psychological practice and the fixed, precise language of classic science. In response to this “language-practice gap,” some have attempted to adapt the traditional language of science to better fit the field’s practice, while others have explored alternative languages of practice seemingly more indigenous to the messy “swamp” of actual communities. While the former effort leaves some theoretical contradictions intact, the latter tends to discount scientific identity entirely. This paper proposes a potential step forward by resituating questions of disciplinary language and identity within a current philosophical discourse where the nature of social science itself remains sharply contested. This suggests shifting attention away from “should webe a science?” to “what kindof science might we be after all?”; in turn, alternative languages may be re-cast as legitimate contributors to a kind of science more authentic to human communities-even a viable “science in the swamp.” One such language-philosophical hermeneutics-is presented as a particularly valuable supplement to traditional science. Illustrations highlight ways that hermeneutics may advance the formal language of the field towards a closer fit of what actually happens in practice, while preserving and even bolstering the empirical rigor and scientific identity of the field. [ABSTRACT FROM AUTHOR]