Құғырланғандар психологиясы: Азаттыққа бағытталған әлеуметтік психология

Approach to psychology
Liberation psychology or liberation social psychology 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. Postulates of the social psychology of liberationOntological commitment: What for?Focus on the real problems of the people rather than on academia and theoretical knowledge. For Martín Baró, misery, and oppression as the two main objectives, and, connected with them, the liberation of peoples in a broad political, economic, social and cultural sense. Commitment to reality. Not to confuse scientific impartiality with ethical impartiality the duty to take a position in the face of injustice and oppression. To have a critical praxis. Epistemological commitment: How?It questions the methodology and especially:
The abuse of positivism as the only way of accessing knowledge. Placing the individual at the center. Promoting a social framework that prioritizes individual hedonism over solidarity and the collective good. Working from an ahistorical perspective, which ignores the structural root of the problems. Ethical commitment. From where?It questions the person's own position and especially considers necessary:
Coherence, in a general sense, between what is done and the personal attitude in the way of doing it. To live coherently with the ideals of transformation that are being searched for. Psychosocial and community work must also be a process of personal transformation and liberation from one's own oppression.| Permission of the author: Pérez Sales, Pau.

The genesis of liberation psychology began amongst a body of psychologists in Latin America in the 1970s. is a seminal text in the field that discusses the role of psychology as socially transformative. 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.

The central concepts of liberation psychology include: awareness; critical realism; de ideologization; a social orientation; the preferential option for the oppressed majorities, and methodological eclecticism. Freire was advocating for developing education and critical awareness among poor citizens. The idea is that in the process of concientización, 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. 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. 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. Unlike traditional approaches, liberation psychology seeks to re situate the psychologist as part of the emancipatory process for and with oppressed communities.

Martín Baró contended that theories should not define the problems to be explored, but that the problems generate their own theories.

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. 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 dependency theory, philosophy of liberation, liberation theology, critical or popular pedagogy).

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. 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.

Some scholars argue that the liberation psychology framework is central to black psychology. 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. 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.

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 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.