It includes a chapter by me (Mark Burton – Manchester, UK) and Luis Gómez (Costa Rica): Liberation Psychology: Another Kind Of Critical Psychology. In it we firmly locate liberation psychology within the long term de-colonial movement. Other chapters from colleagues involved in aspects of liberationist psychology include: Indigenous Psychologies and Critical-Emancipatory Psychology Narcisa Paredes-Canilao, Ma. Ana Babaran-Diaz, Ma. Nancy B. Florendo and Tala Salinas-Ramos with S. Lily Mendoza
Postcolonial Theory: Towards A Worlding of Critical Psychology Desmond Painter From Critical Disability Studies To Critical Global Disability Studies Shaun Grech
Political Psychology and the American Continent: From Colonization and Domination to Liberation and Emancipation Raquel S. L. Guzzo and
Critical Psychology in the Arab World: Insights from Critical Community Psychology in the Palestinian Colonial Context Ibrahim Makkawi
I haven’t read the chapters other than our own, and there is a lot of what I’d call academic critical psychology and a lot on discourse, deconstruction and psychoanalysis (for all of which I’ve little enthusiasm). But it is something you might ask your library to order, and here’s a form to do so.
I’m also happy to supply a re-publication draft of our chapter if you write to me via the contact page.
This is the text of the lecture given by Mark Burton, recipient of the 2013 British Psychological Society award for promoting equality of opportunity, at the BPS Annual Conference, Harrogate, Yorkshire, 10th April, 2013. The title is Responding to contemporary crises: an ethical action framework. Maybe it doesn’t quite offer such a framework, but the lecture does try to explore some of the factors that make this necessary. It focuses in two contemporary crises, recent scandals in health and social welfare and the ecological crisis of climate change. It introduces the concept of ideology-action-structure complexes and links the hegemonic ones to the overall ideology-action-structure complex of coloniality, introduced from 1492. It contrasts professional ethical codes with the liberation ethics of Enrique Dussel and draws on Maritza Montero’s characterisation of the new liberatory and decolonising social science paradigm, adding an emphasis on the role of the public intellectual. A more extended treatment of some of the themes can be found in the working paper: The mess we’re in.