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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]

In this paper, we present community‐anchored counterstorytelling as a form of epistemic justice. We—the Miya Community Research Collective—engage in counterstorytelling as a means of resisting and disrupting dehumanization of Miya communities in Northeast India. Miya communities have a long history of dispossession and struggle – from forced displacement by British colonial rulers in the early 19th century to the present where they face imminent threats of statelessness. Against this backdrop, we theorize "in the flesh" to interrogate knowledges and representations systematically deployed to dispossess Miya people. Simultaneously, we uplift stories and endeavors that (re)humanize Miya people, creating/claiming cultural, knowledge, and political spaces that center peoples' struggles and resistance. Across these stories, we offer counterstorytelling as a powerful mode of recentering knowledges from the margins—a decolonial alternative to neoliberal epistemes that maintain institutions/universities as centers of knowledge production. [ABSTRACT FROM AUTHOR]

A decolonizing standpoint in community psychology is discussed in relation to the Family Portrait Assignment—a pedagogical tool developed and implemented to facilitate white students' decolonial thinking. The Family Portrait Assignment contributes to the limited of decolonial pedagogical tools in community psychology. Through a critical discourse analysis of student's essays, I discuss how decolonial thinking, including a critical sociohistorical examination of colonialism, racism and whiteness, was facilitated. Decoloniality as the disruption of white innocence, an ideological construct embedded within systems of power that sustain structures of whiteness, guides the analysis of student's essays. The purpose of this paper is to demonstrate how the Family Portrait Assignment facilitated white student's decolonial thinking, specifically their process of engaging with and disrupting white innocence. A discussion of decoloniality in community psychology pedagogy, theory, research and action concludes this paper. Highlights: A decolonizing standpoint in community psychology is discussed.A pedagogical tool developed to facilitate white students' decolonial thinking is explained.Decoloniality as the disruption of white innocence is also discussed through the pedagogical tool. [ABSTRACT FROM AUTHOR]

In this paper, we detail our praxis of decoloniality in the context of a community‐based study that employs a quantitative experimental methodology to evaluate an intervention for girls involved in the juvenile legal system. We resist the essentializing of methodology that positions quantitative paradigms as impermeable to reflexivity and decoloniality, and describe a model for training and supervising researchers engaged in an experimental randomized controlled trial of an advocacy program for girls, most of whom are girls of color and about half of whom identify as LGBT. In this way, we consider researcher training as a critical teaching context and describe the ways in which our training, community‐based data collection, and supervision structure are anchored in de/anti/post colonial and indigenous scholarships. Specifically, our praxis is centered on conducting research as a site of resistance to hegemony, and practicing a critical compassion rooted in remembering complex personhoods. We further discuss the boundaries and limitations of our own epistemic power in relation to two central questions: how can researchers influence how knowledge is produced? How can researchers influence how knowledge producers are themselves produced? Highlights: We present a model of researcher training focused on decolonial praxis.Researchers are trained to implement a randomized controlled trial for legal system‐involved girls.Researcher training focuses on conducting research as a site of resistance to hegemony.Researcher training focuses on practicing critical compassion to and remembering complex personhoods. [ABSTRACT FROM AUTHOR]

Community psychology's history has traditionally been described within the context of U.S. history, silencing contributions from people of color from the Americas, Asia, the Pacific Islands, and Africa. In a MA/PhD specialization in Community Psychology, Liberation Psychology, Indigenous Psychologies, and Ecopsychology at Pacifica Graduate Institute, we are attempting to steer into critical dialogues about modernity, coloniality, and decoloniality, closely examining our curriculum and pedagogy, including our approaches to fieldwork and research. Turning to Indigenous psychologists, decolonial and critical race theorists, and cultural workers within the U.S. and from the Global South, we are attempting to challenge coloniality in the social sciences, community psychology, and in our own thinking and teaching to unmask hegemonic assumptions and open space for decolonial theory and practice. In this paper, we explore ways in which we are working with our graduate students and faculty to co‐construct a decolonial curriculum that integrates decoloniality so that knowledges from historically silenced locations, as well as anti‐racist and other decolonial praxes can co‐exist and thrive. Highlights: Critical community psychology educators must confront injustice. Injustice in the forms of colonialism, neoliberal globalization, coloniality, and capitalism. Developing decoloniality in education requires clarity of intention and critical dialogue. Key is solidarity with those who live and practice decolonial forms of resistance. Doctoral education is a paradox, accompanying communities with humility as we move toward justice. [ABSTRACT FROM AUTHOR]

This paper provides a way to theorize and practice Decoloniality in teaching and learning within higher education. Two social work academics develop a framework for teaching about decoloniality which they hope is useful for other academics from different "helping" professions who also work with First Nations peoples. Rather than a fixed and firm framework it is intended to be used to inform practice and assist students in developing their own framework for practice. The article begins by offering how the authors define decoloniality, then presents a theory for practice/practice to theory framework and explanation of how we use this framework for teaching/learning and practice. Highlights: Decolonial practices in teaching and learning in higher education.Embedding indigneous ways of doing, being, and knowing in Social Work Curriculum.Decolonial theory in practice. [ABSTRACT FROM AUTHOR]

The neoliberal academy is, at its core, an apparatus through which coloniality sustains itself. Despite the academy's self‐promotion as a catalyzing institution that prepares students to become agents of social change and transformation, some students and faculty experience it as a crucible of oppression. In this essay I trace the beginnings of a project I was a part of in which I worked alongside students who demanded that a psychology program in the university be transformed into a force for decoloniality. I reflect on some of the conditions of coloniality that students actively resisted at one college and that exist elsewhere within the university. Juxtaposed against manifestations of coloniality in the university are synopses of student's experience of them. These synopses provide insight into why students have chosen to resist coloniality in the academy. I also outline a pedagogical response to coloniality that I created given students' desire for decoloniality. Finally, and with the permission of student artists, two liberation psychology student art projects are included to make visible the rise in subjectivity that becomes possible when a decolonial atmosphere is created within the university. Highlights: The neoliberal academy is a site of coloniality where dehumanization is experienced.Transformative psychologies exist and are effective tools for dismantling coloniality.Decolonial atmospheres are dialogical and affective spaces for engagement with social realities.Decolonial atmospheres spur increases in subjectivity.Decolonial atmospheres promote rehumanization including the realization ofdecolonial attitudes. [ABSTRACT FROM AUTHOR]

Highlights: Critical reflexivity is a mechanism for working toward decoloniality in higher education.We analyzed Indigenous and cross‐cultural psychology students' written reflections.Analyses revealed that students negotiate experiences of discomfort and uncertainty in the classroom.Findings support the value of discomfort for prompting transformations among students.We pose a commentary on the tensions inherent to accompanying our students in this uncertain space. Critical reflexivity is a mechanism for working toward decoloniality in higher education, with the potential to prompt students' to critique the contexts in which they are embedded, and facilitate transformative learning. We present a critical examination of the tensions surrounding decoloniality and critical reflexivity in an undergraduate unit on Indigenous and cross‐cultural psychology at a large Australian university. We invited students in the unit to participate in a written reflexive exercise at the beginning (N = 44) and end of semester (N = 23) and analyzed these reflections qualitatively for level (four‐category scheme for coding) and content (causal layered analysis) of reflection. Findings suggest that, while students' primarily demonstrate reflective engagement at levels preordinate to critical reflexivity, they are also engaged in active and nuanced processes of negotiating discomfort and uncertainty in this space. We pose critical commentary on the notion of safety in teaching practice, and consider the role of the academic institution in parametrizing the decolonial stance. This research holds application and transferability to higher education settings, and for the enduring project of engaging a decolonial approach to the curriculum within psychology. [ABSTRACT FROM AUTHOR]

This article endeavors to craft pathways that disrupt dominant modes of knowledge production and imagine nonhierarchical epistemic possibilities in teaching community psychology. The first section of the article discusses how the decolonial turn inspires new ways of advancing the critical social justice agenda of community psychology. Drawing upon decolonial frameworks and allied critical theories, I outline how coloniality is entrenched in the ways we theorize, research, and teach about "communities"—and the importance of decolonizing the construct of community in community psychology. The second section presents three vignettes capturing student responses to endeavors in the classroom to dismantle notions of community‐as‐Other. I interpret these vignettes through a decolonial perspective in order to highlight how colonial discourses of community can be produced and potentially maintained in the classroom context. The third section outlines some pedagogical and curricular recommendations as a possible pathway toward decolonizing notions of community. I conclude with some questions/provocations geared toward advancing decolonial and liberatory praxis in community psychology. Highlights: Colonial discourses of "community" are entrenched in mainstream community psychology.The decolonial turn offers possibilities for reimagining "community" in community psychology.Decolonial reading of student vignettes highlights how colonial discourses are reproduced.Provides recommendations for decolonizing community in teaching community psychology.Emphasizes the need to center subjugated knowledges and interrogate whiteness. [ABSTRACT FROM AUTHOR]