The recent acts of anti-Black racism, in both their extraordinary and everyday manifestations of the disposability of Black life, have (re)produced analyses of the social anatomy of systemic racism, and ignited old and new rebellions against racial oppression and White supremacy across the world. These insurgences for the being of Black life – in embodiment, affect, cognition, spirituality and materiality – represent yet another seminal contemporary moment in the prefigurative politics of liberation and, concomitantly, the psychopolitics of liberation. Psychology’s epistemologies, intent, occupations and social actors are beckoned once more then, through the urgencies of the current interlocking crises, to confront matters of complicity and silence, as well as to (re)commit to the imaginations, values, consciousness and actions that espouse insurrectionist agendas for change, healing, care, relationality, community, mutuality and solidarity. Critical herein is recognition of the indivisibility of colonial, historical, spatialised and embodied wounds and suffering, and equally the indivisibility of the requisite justices and emancipatory labour to account for the full humanity (see Maldonado-Torres, 2016) of all oppressed people. The philosophical and political questions that prod – indeed, continue to prod – at psychology’s constitutive formations raise deeply fundamental questions about psychology’s ultimate will to serve the wretched of the earth. Frantz Fanon’s (1963/2004) decolonial call more than 50 years ago for radical sociogeny, or what Bulhan (1985) in his work on the psychology of the oppressed translates as a psychology embedded in a social dialectic that gives way to new conceptions of humanity, remains a largely unfulfilled project of emancipation in the discipline as we know it. Yet, the entreaty for a profound reimagining and praxis of being human – in Sylvia Wynter’s (2003) thesis, the pursuit of a revisioned humanism – lies at the very core of psychology’s identity and enterprise, let alone liberatory imperatives (see Seedat, 1997), or at least should. In this, of course, are enclosed

中文翻译：

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叛逆与心理学的反叛

最近的反对黑人种族主义的行为，无论是对黑人生活的特殊性还是日常的表现，都对系统种族主义的社会结构进行了（重新）分析，并引发了反对种族压迫和白人至上的新老叛乱。世界。这些关于黑人生活存在的叛乱-在体现，影响，认知，灵性和物质性上-代表着解放的预谋政治以及随之而来的解放的心理政治的又一个开创性的当代时刻。然后，心理学的认识论，意图，职业和社会行为者通过当前相互关联的危机的迫切再次受到召唤，以面对同谋和沉默的问题，并（重新）致力于想象力，价值观，支持起义者改变，治疗，关怀，关系，社区，相互和团结的意识和行动。这里至关重要的是，要承认殖民地，历史，空间化和具体化的伤口和痛苦是不可分割的，同样也必须承认正义和解放劳动是不可分割的，以占所有被压迫人民的全部人类（见Maldonado-Torres，2016）。在心理学的本构形态中产生（实际上还在继续产生）的哲学和政治问题提出了关于心理学为地球的悲惨服务的最终意愿的根本问题。弗朗兹·范农（Frantz Fanon）（1963/2004）在50多年前就提出了彻底的社会遗传学，布尔汉（Bulhan，1985）在被压迫者的心理学研究中将其翻译为一种嵌入社会辩证法中的心理学，这种哲学被人类的新观念所取代，这在我们所知的学科中仍然是一个尚未实现的解放计划。然而，在西尔维亚·温特（Sylvia Wynter，2003）的论文中，对人类进行深刻的重新构想和实践的追求，是对修订后的人本主义的追求，是心理学的身份和事业的核心，更不用说解放命令了（见Seedat，1997）。 ，或者至少应该如此。当然在此附上 追求修订的人本主义是心理学的身份和事业的核心，更不用说解放的迫切要求（见Seedat，1997），或者至少应该如此。当然，这是封闭的 追求修订的人本主义是心理学的身份和事业的核心，更不用说解放的迫切要求（见Seedat，1997），或者至少应该如此。当然，这是封闭的