Decolonizing Psychology

Author(s):  
Sunil Bhatia

Decolonizing Psychology sheds light on the universalizing power and the colonizing dimensions of Euro-American psychology. The book integrates insights from postcolonial, narrative, and cultural psychology to ask how Euro-American scientific psychology becomes the standard-bearer of psychology throughout the world, whose stories get told, what knowledge is considered as legitimate, and whose lives are considered central to the future of psychology. Urban Indian youth represent one of the largest segments of the youth population across the world and yet remain so utterly invisible in the discipline of psychology. By using ethnographic and interview methods, this book draws a nuanced narrative portrait of how urban youth in Pune, India, who belong to the transnational elite, middle and working classes, reimagine their identities within the new structural and neoliberal cultural contexts of globalization and neoliberalization. The book examines how particular class identities shape youth narratives about globalization and “Indianness” generally, as well as specific stories about self and identity, social inequality, dignity, poverty, family, relationships, work, marriage, and practices of consumption. The book articulates an alternative vision of psychology in which questions of social justice and equality are seen as central to its mission, and it is argued that a psychology is needed that urgently and meaningfully speaks to the lives of the majority of the world’s population.

Author(s):  
Sunil Bhatia

In this chapter, a decolonizing perspective is used to show how urban Indian youth identities across the different classes unsettle long-held beliefs about Eurocentric understandings of youth culture, identity, and subjectivities. It also shows how narrative psychology can be useful in providing a counterpoint to the depoliticized, individualistic, and universal views of culture. A vision of psychology is articulated that locates the psychological understanding of identity, cultural difference, power, and practices in neoliberal transnational contexts and reimagines the discipline of psychology in which concepts of narrative and indigenous psychology, social justice, and equity are central. It is argued that psychology has not developed a meaningful theoretical vocabulary or a willingness to explore questions of social justice that are wrapped around qualitative methods and community-based practices because these are usually conducted in faraway places with marginalized populations that have no history or recognition in American psychology or in the United States.


1982 ◽  
Vol 27 (2) ◽  
pp. 134-136
Author(s):  
Robert Serpell

2019 ◽  
pp. 218-255
Author(s):  
T.Yu. Kobischanov

Quite often in the course of historical events, social and economic changes obscure the changes in cultural psychology of ethnic groups and their representatives. The historical science explains what happened, how and why it was happening but very rarely gives us a chance to understand what people were feeling in this respect, what processes were going on in their individual and common consciousness and in the subconscious. The drama that the Christians of the Middle East are going through, the final act of which we are probably witnessing these days, urges us to look for its roots in the distant past. The Ottoman period in the history of East Christian communities is of particular significance. The Middle East Christians got under the Turkish rule as a discriminated minority pushed out on the curb of sociopolitical life, but by the beginning of the 20th century the Christians of the Middle East as a whole, and Christian communities of Syria and Lebanon in particular, were flourishing and were perfectly well adapted to possibilities that inclusion of the Ottoman state into the world capitalist system had to offer. The upgrade of the Christians status was accompanied by gradual changes in their social psychology including self identification of the members of the Christian communities, remodelling of their behaviour patterns in everyday life and in conflict situations as well as psychology of introconfessional relations. This research is an attempt to describe and analyse this cultural and psychological transformation.Нередко в ходе исторических событий социальноэкономические изменения затмевают изменения в культурной психологии этнических групп и их представителей. Историческая наука объясняет, что произошло, как и почему это происходило, но очень редко дает нам возможность понять, что чувствовали люди в этом отношении, какие процессы происходили в их индивидуальном и общем сознании и в подсознании. Драма, которую переживают христиане Ближнего Востока, заключительный акт которой мы, вероятно, наблюдаем в эти дни, побуждает нас искать ее корни в далеком прошлом. Османский период в истории восточных христианских общин имеет особое значение. Ближневосточные христиане попали под турецкое правление как дискриминируемое меньшинство, вытесненное на обочину общественнополитической жизни, но к началу 20 века христиане Ближнего Востока в целом, и христианские общины Сирии и Ливана в частности, процветали и были прекрасно приспособлены к возможностям, которые могло предложить включение Османского государства в мировую капиталистическую систему. Обновление статуса христиан сопровождалось постепенными изменениями в их социальной психологии, включая самоидентификацию членов христианских общин, перестройку их моделей поведения в повседневной жизни и в конфликтных ситуациях, а также психологию внутриконфессиональных отношений. Это исследование является попыткой описать и проанализировать эту культурную и психологическую трансформацию.


2020 ◽  
pp. 030981682098238
Author(s):  
Miloš Šumonja

The news is old – neoliberalism is dead for good, but this time, even Financial Times knows it. Obituaries claim that it had died from the coronavirus, as the state, not the markets, have had to save both the people and the economy. The argument of the article is that these academic and media interpretations of ‘emergency Keynesianism’ misidentify neoliberalism with its anti-statist rhetoric. For neoliberalism is, and has always been, about ‘the free market and the strong state’. In fact, rather than waning in the face of the coronavirus crisis, neoliberal states around the world are using the ongoing ‘war against the virus’ to strengthen their right-hand grip on the conditions of the working classes.


2020 ◽  
Vol 64 (4-6) ◽  
pp. 207-221
Author(s):  
Sunil Bhatia

In this article, I argue that globalization is interwoven with colonialism and coloniality and both psychology and human development are shaped by the enduring legacy of Eurocentric colonial knowledge. In particular, I draw on my ethnographic research in Pune, India, to show how the transnational elite, middle- and working-class urban Indian youth are engaging with new practices of globalization. I examine how particular class practices shape youth narratives about globalization and “Indianness” generally, as well as specific stories about their self, identity, and family. This article is organized around three questions: (a) How has Euro-American psychology as a dominant force supported colonization and racialized models of human development? (b) What kind of stories do urban Indian youth from varied classes tell about their identity formation in contexts of neoliberal globalization? (c) How can we create and promote models of human development and psychology that are inclusive of the lives of people who live in the Global South?


Janus Head ◽  
2014 ◽  
Vol 13 (2) ◽  
pp. 61-91
Author(s):  
Rex Olson ◽  

This article examines James Hillman’s notion of psyche in relation to metaphor as the foundation for his archetypal psychology. In pushing Jung to his imaginal limits, Hillman provides an archetypal corrective to the Cartesianism inherent in modern scientific psychology in order to understand all aspects of contemporary psychological life. He proposes an ontological view of metaphor that locates psyche beyond language and mind to places in the world, thus seeking to establish a postmodern archetypal psychology. In the end his notion of psyche is not radical enough in its critique to advance archetypal psychology into acknowledging its postmodern condition.


2021 ◽  
Author(s):  
Marc Cinq-Mars

This MRP seeks to explore the availability of public services and facilities designed to assist the needs of children in Toronto. Specifically examining neighbourhoods located in or near the central core consisting of mostly high-rise style housing, developed post-2000. Research is conducted in three parts: a literature review, an exploration of successful child-friendly initiatives from around the world, and a GIS mapping exercise of four new vertical neighbourhoods in Toronto. The mapping exercise found that while an extensive child-friendly infrastructure network does not guarantee a large population of children, a neighbourhood’s lack of this network severely limits its ability to attract new families. The number of children living in a place is often used as a metric to measure success. A neighbourhood with a thriving children and youth population means an inclusive and sustainable neighbourhood for everyone.


Author(s):  
Özen Odağ

The current chapter focuses on the (cross-)cultural appeal of existing entertainment theories, showcasing the meager evidence that exists with respect to their universality. The central argument throughout the chapter is that most entertainment theories have originated in the Western world and little has so far been done to apply them to the much larger rest of the world. The rest of the world has shown to be profoundly different, however, with respect to various dimensions of human behavior and cognition, including self-concepts, emotion appraisal and display, valued affect, thinking styles, values, and well-being maxims. The chapter scrutinizes five pertinent entertainment theories for their ability to explain this cultural variation. It suggests the inclusion of fruitful macro- and micro-level concepts from cross-cultural psychology and intercultural communication to increase their global explanatory power. The main aim of the current chapter is to spark an overdue (cross-)cultural evolution of media entertainment scholarship.


Author(s):  
Saibal Kumar Saha ◽  
Sangita Saha

Internet is being used by people all over the world. It has become a part of their day-to-day activity. The smartness brought by internet and its related devices have made life of people easy. Sharing knowledge, researching, and reaching out to people are now within the reach of fingertips. This study aims to find the internet usage pattern of youth in Sikkim, India. Fourteen internet activities have been identified and through a survey. The usage of these activities was analysed for the youth population in Sikkim, India. It has been found that, more or less, all the activities are used by the youth population of Sikkim. The most popular activity is use of emails and social networking sites while blogging and video calling is not too popular. In addition, it has been found that 67% of the users use internet for more than 3 hours per day. Hence, there also is a serious risk of “internet addiction.”


Author(s):  
Cláudia Mara De Almeida Rabelo Viegas ◽  
Marília Ferreira De Barros

ABANDONO AFETIVO INVERSO: O ABANDONO DO IDOSO E A VIOLAÇÃO DO DEVER DE CUIDADO POR PARTE DA PROLE  ABANDONMENT REVERSE AFFECTIVE: ABANDONMENT OF THE ELDERLY AND BREACH OF DUTY OF CARE BY THE OFFSPRING   Cláudia Mara de Almeida Rabelo Viegas *Marília Ferreira de Barros**  RESUMO: Cuida-se o presente artigo da análise acerca do Abandono Afetivo Inverso e a violação do dever de cuidado por parte dos filhos, situação cada vez mais recorrente pelo mundo, que tem gerado a vitimização dos idosos tanto no âmbito físico, quanto emocional. Não obstante o afeto seja a mola propulsora das relações familiares, certo é que o idoso ainda tem sido vítima de abandono afetivo pela própria prole. Pretende-se, por meio do procedimento indutivo, investigativo bibliográfico e uma abordagem discursiva, chamar a atenção não somente dos filhos que se utilizam desta prática nefasta, mas de toda a família sobre a importância do dever de cuidado, como fonte de melhor qualidade de vida do idoso. Tem-se por motivação minimizar o sofrimento do idoso não pelo intermédio da prestação pecuniária, mas pela conscientização dos próprios filhos, pois, embora amar não seja obrigatório, cuidar é um dever constitucional que não pode ser descurado. PALAVRAS-CHAVE: Abandono Afetivo Inverso. Dever de Cuidado. Direito dos Idosos. Afeto. ABSTRACT: Take care to this article analysis about the Reverse Affective Abandonment Affective and breach of duty of care by the children, a situation increasingly recurrent in the world, which has generated the victimization of the elderly both in the physical realm, and emotional. Despite the affection is the mainspring of family relationships, it is certain that the elderly still have been a victim of emotional abandonment by the offspring. It is intended by the inductive procedure, bibliographic investigative and a discursive approach, calling attention not only of the children who use this nefarious practice, but the whole family about the importance of the duty of care as a source of better quality life of the elderly. It has been a motivation to minimize the suffering of the elderly not by means of the cash benefit, but the awareness of their children, for although love is not required, care is a constitutional duty that cannot be overlooked. KEYWORDS: Reverse Affective Abandonment. Duty of Care. Elderly rights. Affection.  SUMÁRIO: Introdução. 1 O Envelhecimento Humano Paralelo à Evolução Histórica do Idoso. 2 O Conceito de Idoso. 3 O Aumento Populacional de Idosos no Cenário Mundial. 4 A Legislação Afeta ao Direito do Idoso. 4.1 A Constituição da República de 1988 e o Idoso. 4.2 O Código Civil Brasileiro (Lei 10.406, 10 de janeiro de 2002) e o Idoso. 4.3 O Estatuto do Idoso (Lei nº 10.741, 1º de outubro de 2003). 4.4 A Lei Orgânica da Assistência Social (Lei nº 8.742, 07 de dezembro de 1993). 4.5 A Política Nacional do Idoso (Lei nº 8.842, 04 de janeiro de 1994). 5 As Obrigações dos Filhos em Face dos Pais Idosos. 5.1 O Abandono. 5.2 O Afeto. 6 Responsabilidade Civil: Breves Considerações. 7 O Dano Moral no Contexto do Abandono Afetivo Inverso. Considerações Finais. Referências.* Doutora em Direito pela Pontifícia Universidade Católica de Minas Gerais (PUC Minas). Professora dos Programas de Pós-Graduação em Direito da Pontifícia Universidade Católica de Minas Gerais (PUC Minas) e da Fundação Mineira de Educação e Cultura (FUMEC), Minas Gerais. Coordenadora do curso de Direito da Faculdade Del Rey, Minas Gerais.** Bacharel em Direito pela Pontifícia Universidade Católica de Minas Gerais (PUC Minas).


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