Working Through the Politics of Indigeneity: Decolonising Psychology by Way of a Dialectical Approach

Our particular concern here is with how decolonising psychology is interpreted (or misinterpreted) as well as its implications for making our discipline a truly liberating enterprise. We make three related arguments here: first, colonialism was a joint project between the colonisers and the colonised instead of being a one-way imposition of the worldviews of just the colonisers. Second, the constellation of the values of the colonised societies (before their colonisation) that facilitated the fruition of colonialism continues to be a part of the culture of these societies even after their freedom from colonial rule. Third, a version of indigenous psychology that is based on simplistic binaries such as Indigenous vs Western, Local vs Global, or Self vs Other is bound to fail in achieving the goal of substantive decolonisation. Moreover, there is a politics of indigeneity too as Edward Said in his classic Orientalism (1978) has argued that the concept of the orient itself was a construction of the West for an ideological purpose. Therefore, it is ultimately argued that the project of true or substantive decolonisation can be accomplished only by attaining a proper understanding of self and culture and this goal can be achieved by collaborating with others. Further, the culture of a society may be viewed as a set of disparate, often contradictory values which help to keep a check on the excesses of certain cultural tendencies by offering an internal critique of it. This way of looking at culture calls for viewing it as a dynamic process and necessitates a dialectical approach to examine the nature of the relationship between contradictory values of a culture. In this effort, the methodology of critical cultural psychoanalysis helps us to recognise the dialectical relation between the conscious and the unconscious/repressed aspect of the culture of the societies of the coloniser and the colonised and work through them to expand their consciousness by recovering/owning the repressed/disavowed aspect of their self. Finally, it is argued that like colonisation, substantive decolonisation will also involve a collaborative process between the colonisers and the colonised whereby they can recognise and own their selves in entirety.