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regards to decolonizing people of color, reformulating their ethnic identity, and promoting racial reconciliation, personal growth, and societal change. Cultural imperialism, racism, oppression, and colonization can all result in trauma, which is believed by liberation psychologists to be able to be healed by ethno-political psychology, though no comprehensive studies exist. This process integrates diverse identities, gives people a sense of mastery, and reconnects them to their roots. By combining
Eastern and Western healing traditions with Indigenous healing, this model provides a culturally appropriate framework. POCI must be accompanied by practitioners who bear witness to their suffering and are committed to helping them recognize systemic racial oppression and colonialism, while embracing resistance instead of maintaining the status quo.
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realism; de-ideologized reality; a coherently social orientation; the preferential option for the oppressed majorities, and methodological eclecticism.Through transgressive and reconciliatory approaches, liberation psychology strives to mend the fractures in relationships, experience, and society caused by oppression. Liberation psychology aims to include what or who has become marginalized, both psychologically and socially. Philosophy of liberation psychology stresses the interconnectedness and co-creation of culture, psyche, self, and community. They should be viewed as interconnected and evolving multiplicities of perspectives, performances, and voices in various degrees of dialogue. Liberation psychology was first conceived by the
Spanish/Salvadoran Psychologist
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Therefore, distress is understood not solely in intrapsychic terms but in the context of an oppressive environment that psychologises and individualises distress. In a psychotherapeutic context, this removes the onus of psychological distress solely from the individual and their immediate circumstances, and reframes the origin of distress as the environment and social structure to which persons are subjugated. Furthermore, this helps people to understand their relationship to the power structure, and the ways in which they participate in it. In liberatory approaches to mental distress the therapy is only a step towards the 're-insertion' of a person into their social milieu, social action and their existential life-project.
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dominant ideology. Ideology, understood as the ideas that perpetuate the interests of hegemonic groups, maintains the unjust sociopolitical environment. Alternatively, a de-ideologized reality encourages members of marginalized populations to endorse ideologies that promote their own interests and not those of the hegemony. Martín-Baró's analysis of supposed Latin
American fatalism and the myth of the lazy Latino exemplified his approach as did his use of public opinion surveys to counter the distortion that the then-government and military were presenting of the Salvadorian public's views on the war.
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societal relations of the group. He argued that individual characteristics are a result of social relations, and to view such individualistically de-emphasizes the role of social structures, incorrectly attributing sociopolitical problems to the individual. Liberation psychology addresses this by reorienting the focus from an individualistic to a social orientation. Using this framework, the behaviour of oppressed people is conceptualized not through intrapsychic processes, but as a result of the alienating environment.
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individuals of
African-descent is necessary when dealing with such communities. Using a liberation psychology framework, black psychology argues that simply recognizing the distinctiveness of the black experience is inadequate if the psychological theorization used does not come from the communities to which they are applied. Such a position is consistent with Martín-Baró's assertion that the use of Eurocentric psychological methods is incongruent with the lived experiences of oppressed communities.
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87:. A number of other Latin American social psychologists have also developed and promoted the approach, including Martiza Montero (Venezuela), Ignacio Dobles (Costa Rica), Bernardo Jiménez Dominguez (Colombia/Mexico), Jorge Mario Flores (Mexico), Edgar Barrero (Colombia) and Raquel Guzzo (Brazil) among others. A number of similar approaches developed independently in other regions of the World, including South Africa and the Philippines.
427:. The interconnectedness of the personal and political, a fundamental tenet of liberation psychology, is central to black psychology. Furthermore, black psychology is thought of as inherently liberationist as it argues that addressing the psychology of black persons necessitates understanding, and addressing, the history and sociopolitical power structure that has resulted in the global oppression of individuals of African descent.
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It is more of a framework that aims to reconstruct psychology taking into account the perspective of the oppressed (Martín-Baró's "new interlocutor") so the discipline ceases its (often unwitting) complicity with the structures that perpetuate domination, oppression and inequality. Generally, people using this framework would not call themselves "liberation psychologists", although this term is sometimes used to refer to them.
123:, and his other books are published by a small University publisher, UCA editores in El Salvador with the consequence that the breadth and depth of his work is not well known even in Latin America.Martin-Baró conducted research projects with the intention of raising awareness and providing empowerment to oppressed people of El Salvador undergoing social, political, and war-related trauma.
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psychology network was established by the
British psychologist Mark Burton. It has an international membership which reflects interest in liberation psychology from psychologists who do not read Spanish or Portuguese. Moreover, not all liberatory praxis in psychology goes under the name "liberation psychology".
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Traditional psychotherapy typically recognises the effect of homophobia and its impact on LGBT people, but often fails to clear the person of the blame for embracing such views. However, a liberationist psychological approach aims to facilitate the freeing the individual of the blame for adopting the
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Since the late 1990s, international congresses on liberation psychology have been held, primarily at Latin
American universities. These congresses have been attended by hundreds of professionals and students, and have been crucial in perpetuating the social justice message of liberation psychology.
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Liberation psychology further criticizes traditional psychology for its ivory tower approach to understanding phenomena, following Martín-Baró's call for psychology to turn its attention from its own social and scientific status to the needs and struggles of the popular majority. Unlike traditional
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In response to these criticisms, psychologists sought to create a psychological science that addressed social inequalities both in theory and practical application. It is important to note that liberation psychology is not an area of psychology akin to clinical, developmental, or social psychology.
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Montero, M., Sonn, C., & Burton, M. (2016). Community
Psychology and Liberation Psychology: Creative Synergy for Ethical and Transformative Praxis. In M. A. Bond, I. García de Serrano, & C. Keys (Eds.), APA handbook of community psychology (First Edition, Vol. 1). Washington, D.C: American
465:, people can examine how changing themselves can challenge the oppressive nature of the larger sociopolitical system, although in most liberation psychology there is a more dialectical relationship between personal and social change where personal change does not have to precede social liberation.
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Martín-Baró emphasized the role of ideology in obscuring the social forces and relations that create and maintain oppression: a key task of psychologists then is to de-ideologize reality, helping people to understand for themselves the nature of social reality transparently rather than obscured by
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The social orientation has a particular emphasis on understanding the role of history in shaping current conditions, and the ways in which this history resulted in the oppression of particular communities. Within this orientation, critical examination of social power and its structures is crucial.
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is an approach to psychology that aims to actively understand the psychology of oppressed and impoverished communities by conceptually and practically addressing the oppressive sociopolitical structure in which they exist. The central concepts of liberation psychology include: awareness; critical
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The development of a psychology that is "from" oppressed people rather than "for" oppressed people is the aim of liberation psychologists. Traditional psychology is understood as
Eurocentric and is critiqued for ignoring the unique experiences of oppressed individuals. Martín-Baró made a similar
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Moreover, the framework of radical healing is closely aligned with ethnopolitical psychology, a form of liberation psychology.The aim of ethnic political psychology is to encourage healing and transformation through the development of critical consciousness and political activism, especially in
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Specific congress themes include human rights, social justice, democratization, and creating models for liberation psychology in psychological practice and pedagogy. In recent years, these meetings have become increasingly focused on addressing issues related to poverty and economic inequality.
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Martín-Baró was a
Spanish-born Jesuit priest and social psychologist who dedicated his work to addressing the needs of oppressed groups in Latin America, and ultimately was assassinated as a result of his work. His project of constructing a psychology relevant to the oppressed majorities of the
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Liberation psychology is not limited to Latin
America. The term was used by Philippine psychologist Virgilio Enríquez, apparently independently of Martín-Baró. Elsewhere there have been explicit attempts to apply the approach to practice in other regions. In 2011 an English language liberation
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Research with a liberation psychology framework incorporates methodologies from diverse domains. Traditional methodologies, such as surveys and quantitative analyses, are combined with more novel techniques for psychology, such as qualitative analyses, photography, drama, and textual analysis.
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Assertion of universality – Psychological theories were being produced based on research conducted primarily with white, middle class, undergraduate males. Liberationists questioned the notion that such principles were universal and therefore applicable to all individuals without regard to the
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Proponents of black psychology operate within the social orientation of liberation psychology, contending that Eurocentric ideologies of traditional psychology lack relevance when dealing with black communities. Therefore, an Afrocentric conceptualization that recognizes the unique history of
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Liberation psychology departs from traditional psychological prioritization of the individual and the attribution of an individual's distress to pathology within the individual. Liberation psychology seeks to understand the person within their sociopolitical, cultural, and historical context.
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Liberation psychology criticises traditional psychology for explaining human behavior independently of the sociopolitical, historical, and cultural context. Martín-Baró argued that a failure of mainstream psychology is the attribution to the individual of characteristics that are found in the
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psychology) is one of the areas most influenced by the concepts of liberation psychology. Moreover, community social psychology in Latin America, which predates liberation psychology, also shares roots in the wider movement of Latin American critical and liberatory praxis (especially
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Understanding this interconnectedness is of particular importance to understanding the experiences and psychology of oppressed peoples, the power structure to which they are subjugated, and the ways in which this subjugation manifests in their behavior and psychopathology.
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This may free the LGBT person from feeling flawed for harboring homonegative ideas. They are then able to examine how they are a participant in the social environment and the ways in which they can take responsibility for future actions. Additionally, using the concept of
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homonegative views of the society. Instead, the onus is on the social environment, understanding that persons are themselves constituted as persons in their social context. Such an approach understands 'psychological' issues as inextricably linked to the societal context.
161:, people become more conscious of themselves and their lives as structured by the social reality of oppression, and learn to think for themselves. This gives them the agency to become social actors. They change as they begin to act on their social circumstances.
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argument, critiquing Latin American psychologists for adopting Eurocentric psychological models that were not informed by the social, political, and cultural environment of the impoverished and oppressed, which was the majority of people in 1980s El Salvador.
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Dobles, I., Baltodano, S., & Leandro, V. (Eds.). (2007). Psicología de la Liberación en el Contexto de la Globalización Neoliberal: Acciones, reflexiones y desafíos. Ciudad Universitaria Rodrigo Facio, Costa Rica: Editorial Universidad de Costa
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Burton, M., & Guzzo, R. (2020). Liberation Psychology: Origins and Development. In L. Comas-Días & E. Torres Rivera (Eds.), Liberation psychology: Theory, method, practice, and social justice (pp. 17–40). American Psychological Association.
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Martín-Baró, I. (1983). Acción e Ideología: Psicología social desde Centroamérica I. San Salvador: UCA Editores.; Martín-Baró, I. (1989). Sistema, Grupo y Poder: Psicología social desde Centroamérica II. San Salvador: UCA
157:, roughly translatable as the raising of politico-social consciousness. Freire was advocating for developing education and critical awareness among poor citizens. The idea is that in the process of
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Martín-Baró, I. (1989). La opinión pública salvadoreña (1987-1988). San Salvador: UCA Editores; Martín-Baró, I. (2000). Psicología social de la guerra: trauma y terapia. San Salvador: UCA Editores.
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Azibo, D. (1994). The kindred fields of black liberation theology and liberation psychology: a critical essay on their conceptual base and destiny. Journal of Black Psychology, 20, 334-356.
266:) approach and limited social perspective of then dominant North American models. Nevertheless, community psychology, and especially the Latin American variants (typically termed community
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Lira, E., & Weinstein, E. (2000). La tortura. Conceptualización psicológica y proceso terapéutico. In I. Martín-Baró (Ed.), Psicología social de la guerra. San Salvador: UCA Editores.
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individuals. Unlike traditional psychotherapeutic interventions, this approach reframes LGBT individuals' psychological issues as resulting from an understandable incorporation of the
225:. Although the two ideas are conceptually similar in some ways, they have distinct meanings (hence the use of the term here in Spanish, rather than attempting a direct translation).
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Russell, G. M., & Bohan, J. S. (2007). Liberating psychotherapy: liberation psychology and psychotherapy with LGBT clients. Journal of Gay and Lesbian Psychotherapy, 11, 59-75.
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is a seminal text in the field that discusses the role of psychology as socially transformative. Most of his work still remains untranslated into English. His two major textbooks,
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Guzzo, R. S. L., & Lacerda, F. (Eds.). (2011). Psicologia Social Para América Latina: O Resgate da Psicologia e Libertação. Campinas, Brazil: Editora Alínea.
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Burton, M., & Kagan, C. (2005). Liberation Social Psychology: Learning From Latin America. Journal of Community and Applied Social Psychology, 15(1), 63–78.
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and developed extensively in Latin America. Liberation psychology is an interdisciplinary approach that draws on liberation philosophy, Marxist, feminist, and
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Vázquez, J. J. (2000). (Ed.), Psicología Social y Liberación en América Latina (pp. 41–52). Mexico City: Universidad Autonoma de Mexico, Unidad de Iztapalapa.
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The intrinsic connectedness of the person's experience and the sociopolitical structure is a fundamental tenet of liberation psychology and is referred to as
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Burton, M., & Kagan, C. (2005). Liberation social psychology: learning from Latin America. Journal of Community and Applied Social Psychology, 15, 63-78.
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Martín-Baró contended that theories should not define the problems to be explored, but that the problems generate their own theories. This idea is termed
35:, liberation theology, critical theory, critical and popular pedagogy, as well as critical psychology subareas, particularly critical social psychology.
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French, Bryana H.; Lewis, Jioni A.; Mosley, Della V.; Adames, Hector Y.; Chavez-Dueñas, Nayeli Y.; Chen, Grace A.; Neville, Helen A. (January 2020).
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This is necessary in order to understand political and social power as not being interpersonal, but part of a society's institutional organization.
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Aron, A., & Corne, S. (Eds.). (1996). Ignacio Martín-Baró: Writings for a Liberation Psychology. New York: Harvard University Press, Aron, A.
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Martín-Baró, I. (1994). Writings for a Liberation Psychology (Edited by Adrianne Aron and Shawn Corne). Cambridge, MA: Harvard University Press.
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The Liberia Manifesto: Statement of the Seventh International Congress of Liberation Social Psychology, Liberia, Costa Rica, 19 November 2006.
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4th International Conference of Social Psychology of Liberation, Universidad de San Carlos de Guatemala: Guatemala City, 13–15 November, 2001.
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approaches, liberation psychology seeks to re-situate the psychologist as part of the emancipatory process for and with oppressed communities.
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French, Bryana H.; Lewis, Jioni A.; Mosley, Della V.; Adames, Hector Y.; Chavez-Dueñas, Nayeli Y.; Chen, Grace A.; Neville, Helen A. (2020).
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Moane, G. (2011). Gender and colonialism: a psychological analysis of oppression and liberation. Basingstoke: Palgrave Macmillan.
139:; de-ideologization; a social orientation; the preferential option for the oppressed majorities, and methodological eclecticism.
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Enriquez, V. (1994). From colonial to liberation psychology: the Philippine Experience. Manila: De La Salle University Press.
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specifically. Psychology was criticized for its 1) value neutrality; 2) assertion of universality; 3) societal irrelevance.
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Ignacio Martín-Baró had opposed the introduction of community psychology to El Salvador, on the basis of the ameliorative (
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Sloan, T. (2002). Psicologia de la liberacion: Ignacio Martín-Baró. Interamerican Journal of Psychology, 36, 353-357.
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Recent work in North America has sought to understand the applied use of liberation psychology in psychotherapy with
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American continent was therefore terminated prematurely. The collection of some of his articles in the collection
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View of science as neutral – The idea that science was devoid of moral elements was considered a flawed framework.
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Montero, M., & Sonn, C. (2009). The Psychology of Liberation. Theory and Application. New York: Springer.
205:. This is contrasted to the traditional approach of addressing problems based on preconceived theorization,
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Afuape, T. (2011). Power, resistance and liberation in therapy with survivors of trauma. London: Routledge.
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Aalbers, D. (2000). Writings for a liberation psychology. Annual Review of Critical Psychology, 2, 194-195.
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Societal irrelevance – Psychology was viewed as failing to generate knowledge that could address
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attitudes characteristic of the social structures within which gay and transgender people live.
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is credited as the founder of liberation psychology, and it was further developed by others.
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The genesis of liberation psychology began amongst a body of psychologists in
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Some scholars argue that the liberation psychology framework is central to
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in the 1970s in response to criticisms of traditional psychology,
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International congresses on liberation psychology include:
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http://www.compsy.org.uk/The_%20Liberia_%20Manifesto.htm
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The central concepts of liberation psychology include:
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807:. Hoboken (N.J.): John Wiley.
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1229:
1200:(3): 340–357.
1180:
1149:
1137:
1096:
1082:
1073:
1064:
1052:
1042:
1030:
1021:
1009:
1000:
991:
982:
970:
960:
951:
930:
910:
881:(1): 213–238.
861:
840:(1): 324–341.
820:
813:
795:
783:
753:
741:
709:
700:
690:
681:
665:
652:
632:
594:
562:
542:
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512:
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496:
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439:Main article:
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99:in the 1970s.
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45:
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15:
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1184:
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986:
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947:
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927:
923:
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865:
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764:
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642:
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627:
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623:
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569:
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563:
557:
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533:
531:
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477:
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401:December 2019
395:
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388:This section
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298:
297:Psychotherapy
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126:
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108:
104:
102:
98:
97:Latin America
90:
88:
86:
82:
77:
70:
66:
62:
59:
58:
57:
55:
51:
50:Latin America
43:
38:
36:
34:
30:
25:
21:
1298:(1): 14–46.
1295:
1291:
1281:
1248:
1244:
1232:
1197:
1193:
1183:
1166:
1162:
1152:
1116:(1): 14–46.
1113:
1109:
1099:
1085:
1076:
1067:
1055:
1045:
1033:
1024:
1012:
1003:
994:
985:
963:
954:
920:
913:
878:
874:
864:
837:
833:
823:
804:
798:
788:, retrieved
766:
756:
746:, retrieved
724:
712:
703:
693:
684:
655:
644:. Retrieved
635:
472:
462:
459:
455:
451:homonegative
444:
429:
422:
398:
394:adding to it
389:
367:
317:
313:
309:
300:
267:
263:
261:
247:Applications
241:
232:
214:
210:
206:
202:
200:
195:
189:
185:
176:
172:
163:
158:
155:Paulo Freire
150:
148:
143:
136:
132:
130:
127:Key concepts
120:
116:
113:
94:
80:
78:
74:
47:
23:
19:
18:
1215:10500/28748
1169:(1): 3–28.
219:Roy Bhaskar
1348:Categories
896:1808/21824
790:2023-06-22
748:2022-04-19
646:2022-04-19
521:References
295:See also:
1322:191809923
1314:0011-0000
1265:1935-990X
1224:0959-3543
1175:0161-7761
1132:0011-0000
940:cite book
905:2195-3325
856:2195-3325
698:Editores.
144:Awareness
133:awareness
44:Emergence
1273:11280941
478:See also
373:Examples
91:Founder
39:History
1320:
1312:
1271:
1263:
1222:
1173:
1130:
928:
903:
854:
811:
781:
739:
268:social
1318:S2CID
1050:Rica.
1310:ISSN
1269:PMID
1261:ISSN
1220:ISSN
1171:ISSN
1128:ISSN
946:link
926:ISBN
901:ISSN
852:ISSN
809:ISBN
779:ISBN
737:ISBN
447:LGBT
1300:doi
1253:doi
1210:hdl
1202:doi
1118:doi
891:hdl
883:doi
842:doi
771:doi
729:doi
396:.
287:).
221:on
22:or
1350::
1316:.
1308:.
1296:48
1294:.
1290:.
1267:.
1259:.
1249:55
1247:.
1243:.
1218:.
1208:.
1198:28
1196:.
1192:.
1167:25
1165:.
1161:.
1140:^
1126:.
1114:48
1112:.
1108:.
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938:{{
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1302::
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1212::
1204::
1177:.
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1120::
1093:.
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934:.
907:.
893::
885::
879:3
858:.
844::
838:3
817:.
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731::
649:.
403:)
399:(
71:.
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