Journal of Latinx Psychology

© 2021 American Psychological Association 2021, Vol. 9, No. 1, 65–75

ISSN: 2578-8086 https://doi.org/10.1037/lat0000164

Afro-Latinxs: Decolonization, Healing, and Liberation

Lillian Comas-Díaz
Transcultural Mental Health Institute, Washington, DC, United States
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

The Special Issue: Afro-Latinidad: Theory, Research, and Practice outlines the legacy of
This document is copyrighted by the American Psychological Association or one of its allied publishers.

slavery, colonization, racism, and oppression and oppression that Afro-Latinxs have
endured and the relative absence of research on this population. An analysis of the
colonial legacy that Afro-Latinxs have survived helps to contextualize their current
reality. The intersection of coloniality of power, skin color, knowledge, and gender
increases Afro-Latinxs’ racial oppression. Likewise, colonial mentality and postcoloni-
zation stress disorder result in negative psychological effects for many Afro-Latinxs.
However, Afro-Latinxs have demonstrated resistance and resilience. Such a revolution-
ary identity has emerged that is grounded in Afro-Latinx’s social justice action, creativity,
and spirituality. In this article, decolonial, antiracist, and liberatory healing avenues that
center Afro-Latinidad are presented. The article concludes with a discussion on Afro-
Latinx spirituality as a form of resistance and a racially reparative approach to healing.
Keywords: Afro-Latinxs, colonial mentality, decolonization, healing, liberation

History must restore what slavery took away. color, knowledge, and gender. Additionally, I
Arturo Alfonso Schomburg, Afro-Latinx Historian elaborate on how racism reinforces a colonial
Slavery forced many Afro-Latinxs to repress mentality, the manifestation of colorism, as
their history. Moreover, colonization banished well as a postcolonization stress disorder
their original culture, religion, and philosophy. (PCSD) among numerous Afro-Latinxs. I high-
Consequently, most Afro-Latinxs carry soul light research from this issue (i.e., Adames et al.,
wounds. According to Duran (2006), soul wounds 2021; Capielo Rosario et al., 2021; Mazzula &
are the insidious effects resulting from historical Sanchez, 2020) that provides a significant
traumas such as genocide, colonization, and slav- contribution to enhancing our understanding of
ery. However, many Afro-Latinxs fortified their how colonial mentality, colorism, and anti-Black-
spirit during their transnational journeys to the ness remain problematic in our study and work
diaspora in order to survive and evolve with Latinxs and the Afro-Latinx Diaspora.
(Bermudez & Mancini, 2013; Ndugga-Kabuye & Within this context, I discuss how Afro-Latinxs
Oso, 2015). As a result, numerous Afro-Latinxs have nurtured a revolutionary identity in the
developed coping mechanisms against racismo, U.S. and Latin America, and elaborate on how
the racial discrimination prevalent in Latin decolonial, antiracist, and liberation approa-
America, as well as racism in the U.S. diaspora. ches can be applied to Afro-Latinxs to address
This article presents an analysis of a colonial their psychological needs. I conclude with a
legacy and its effects on Afro-Latinxs. I focus on discussion of Afro-Latinx spirituality as a form
the role of racism within the coloniality of power, of resistance and a racially reparative approach to
healing.

Coloniality: Power, Color, Knowledge, and

Lillian Comas-Díaz https://orcid.org/0000-0003-4101-
3951 Gender
Correspondence concerning this article should be ad-
dressed to Lillian Comas-Díaz, Transcultural Mental My ancestry is mostly mired in having the colonial expe-
Health Institute, 908 New Hampshire Ave. N.W. Suite rience as colonized subjects, first as slaves, and then as
700, Washington, DC 20037, United States. Email: independent subjects with a postcolonial experience.
[email protected] Fred D’Aguilar

65
 66 COMAS-DÍAZ

Afro-Latinxs bear the sign of colonization. (2019), the coloniality of knowledge describes
Using a definitional analysis, Horvath (1972) how the colonizer used a false authority of knowl-
identified colonialism as domination and control edge to suppress and or disqualify the colonized’s
by individuals or groups over the territory, re- knowledge. Therefore, the coloniality of knowl-
sources, and behaviors of other individuals or edge aims to silence the colonized’s wisdom and
groups. For Latinxs, this definition translates into impose cultural imperialism. Similarly, Lugones
the effects of the Iberian (Spain and Portugal) (2008) coined the term coloniality of gender to
colonization in Latin America. Indeed, coloniza- describe how coloniality designates women as
tion promotes the colonized systematic self- inferior to men. Indeed, due to coloniality’s ef-
negation and disconnection from their original fects, Afro-Latinx women are exposed to multiple
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

roots, resulting in pervasive identity conflicts forms of oppression at the intersection of gen-
This document is copyrighted by the American Psychological Association or one of its allied publishers.

(Fanon, 1967). Unfortunately, the negative ef- dered racism (see Essed, 1991). To illustrate,
fects of colonization continue during postcoloni- research has suggested that the negative stereo-
zation, whereby this legacy promotes discri- types about Black women, such as being angry
mination based on the intersection of race, class, and promiscuous, intensify Black females’ vul-
gender, and sexuality; one that affords power to nerability to gendered racial stress, and exposes
privileged White groups over disenfranchised them to sexual violence and discrimination
racial minority groups. (Lewis & Neville, 2015; Perry et al., 2013;
Most Afro-Latinxs cope with a colonial past Sanchez et al., 2019). Therefore, numerous
and present coloniality as coloniality of power is a Black girls become sexualized and dehumanized
long-term effect of colonization. This construct before puberty (Epstein et al., 2017). Similarly,
refers to how systems of power, control, domi- many Afro-Latinx girls are subjected to negative
nance, and privilege prevalent during European demeaning sexual stereotypes (Comas-Díaz,
colonization, continue to affect individuals with a 2019). Even more, queer and lesbian Black
legacy of colonization and expose them to neo- women are vulnerable to discrimination based
colonization (Quijano, 2000). In short, colonial- on their gender, racial, and sexual identities (Sue,
ity permeates the flesh, mind, and soul of those 2010). According to Lugones (2008), the coloni-
with a history of colonization (Maldonado- ality of gender disrupts the solidarity between
Torres, 2007). The imposition of the colonizer’s men of color and women of color. Likewise, the
cultural values (i.e., cultural imperialism) creates coloniality of color disrupts the solidarity
unequal relations between powerful imperialistic between Afro-Latinxs and Latinxs who are not
groups and disempowered groups (Said, 1994). of African descent. To illustrate this point clearly,
In other words, cultural imperialism designates a prevalent outcome of colonization is a colonial
Eurocentric values of individualism, such as mentality.
internal locus of control, self-agency, and meri-
tocracy as normative, desirable, and healthy,
while designating People of Color’s (POC) col- Colonial Mentality
lectivistic values as abnormal, undesirable, and Colonization is deeply unsettling. It disrupts the cultural
deviant. In this manner, cultural imperialism identity and sense of belonging of those being colo-
nurtures cultural racism—the valuing of White nized. It then attempts to separate them from their core
Eurocentric ideals, behaviors, and norms as values and beliefs, to break them to the will of the
superior (Jones, 2003). Following this analysis, colonizer.
Sherri Mitchell Weh’na Ha’mu Kwasset
coloniality defines the relationship between
White colonizers and colonized POC, resulting Colonization bears transgenerational effects
in the coloniality of color. According to Comas- (David & Okazaki, 2010). Since colonization
Díaz (2007), the coloniality of color relates to the gave birth to a colonial mentality, coloniality
persistent effects of colonization, equating dark nurtures it. A colonial mentality is an internalized
skin with inferiority due to a history of subjuga- attitude of ethnic, racial, and cultural inferiority
tion. The coloniality of color imposes Whiteness that people experience due to their history of
as the norm and non-Whiteness as deviancy. colonization (David & Okazaki, 2006). In short,
The coloniality of color is reinforced by the a colonial mentality refers to the internalization of
coloniality of knowledge and the coloniality of oppression even after the cessation of coloniza-
gender. According to Poloma and Szelényi tion. Individuals with a colonial mentality
 AFRO-LATINX LIBERATION 67

preconsciously and or consciously assume infe- alarmingly sparse. Findings from a content anal-
riority vis a vis members of the mainstream ysis conducted by Mazzula & Sanchez (2020) of
society. Therefore, they internalize racism as the inclusion of Afro-Latinxs in Latinx-focused
well as negative stereotypes about themselves, psychology journals showed an extremely low
desire to be like the colonizer, and become alien- inclusion rate of Afro-Latinx populations (less
ated from their original culture (Freire, 1970). than .5%), and only 3% of articles addressing race
Signs of a colonial mentality include (a) avoiding among Latinx populations with depth. These
getting a tan (engaging in colorism); (b) disliking results are deeply saddening, yet are not surpris-
their natural hair, nose, and or body type; (c) ing given that they accurately reflect the attitudes
holding White European features as beauty stan- of anti-Blackness that tether to a colonial
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

dards; (d) discriminating against Indigenous and mentality.

This document is copyrighted by the American Psychological Association or one of its allied publishers.

other POC; (e) preferring light skin individuals as The consequences of colonial mentality prevail
romantic partners; and (f) suffering from impos- in our contemporary world. Unfortunately, the
tor syndrome, among others (Mille Team 2020; toxic effects of a colonial mentality impact all of
Sabala, 2017). Moreover, people with a colonial us and continue to be expressed through horizon-
mentality tend to engage in horizontal racial tal aggression toward Afro-Latinxs and dark-
hostility/aggression toward Black and other skinned individuals. While MRIs continue to
POC (Comas-Díaz, 2007). Consequently, a colo- invalidate the racialized experiences of Afro-
nial mentality imparts estrangement, assimila- Latinxs, there is growing evidence to confirm
tion, and intense ambivalence toward self and what Black people have long understood—that
others (Memmi, 1965). race matters. In this issue, Capielo Rosario et al.
One of the most harmful consequences of (2021) present important research that demon-
colonial mentality emphasized in the Special strates the consequences of racial discrimination
Issue is the internalization of Mestizaje Racial as they manifest among diverse Afro-Puerto
Ideologies (MRIs) (Adames et al., 2016; Chavez- Ricans. Their results revealed three intersectional
Dueñas et al., 2014). Highlighting this reality, profiles among Afro-Latinxs using various indi-
Adames et al. (2021) reviewed the history of anti- cators: Skin color, internalized colorism, racial
Blackness in Latin America and discuss the discrimination, ethnic discrimination, years in the
invisibility of Blackness, and Afro-Latinxs in U.S., marital status, and residential neighborhood
particular, via MRIs. Specifically, MRIs have poverty. Among the three profiles, the lightest
been perpetuated in such a way as to emphasize and medium skin color correlated with low dis-
the racial mixture of Latinxs (Spanish, Indige- crimination, while the darkest skin color was
nous, and African), and deny the existence of skin associated with high discrimination. These find-
color privilege (Adames et al., 2016; Chavez- ings confirm the reality that colorism operates to
Dueñas et al., 2014). That is, Latinxs are social- harm those with darker skin tones the most.
ized to minimize the salience of racial character- Moreover, the results remind us that Afro-Latinxs
istics, believing that race does not and should not are not a monolithic group but rather have diverse
matter. However, this colonial and anti-Black experiences across the skin color gradient and at
ideology reinforces the subjugation and simulta- the intersections of other social factors (e.g.,
neous invisibility of individuals with darker skin social class). Lamentably, such intragroup and
and more African and Indigenous phenotypes. intergroup behaviors are consistent with
Their analysis, Adames et al. (2021) reveals that the PCSD.
by failing to center the uniquely racialized ex-
periences of Black Latinxs we perpetuate ill- Post-Colonization Stress Disorder
informed paradigms of Latinidad as racially
homogonous and color-blind. Such a continua- The loss of national identity is the greatest defeat a
tion of anti-Blackness threatens our Afro-Latinx nation can know, and it is inevitable under the current
siblings while hindering our collective ability to form of colonization
Slobodan Milosevic
heal from the wounds of colonial mentality.
Colonial mentality is also reflected in the Afro-Latinxs and Latinxs who struggle with
dearth of psychological literature on Afro- colonial mentality and racism may develop a
Latinxs, as research studies on Afro-Latinidad PCSD. PCSD refers to a set of reactions, beha-
and Blackness in Latinx psychology are viors, cognitions, and somatic symptoms related
 68 COMAS-DÍAZ

to a legacy of colonization (Comas-Díaz, 2007). Afro-Latinxs’ Latinidad, furthering the invisibil-

PCSD is similar to Post-Traumatic Slave ity of the Afro-Latinx experience. As a conse-
Syndrome (PTSS), a disorder related to the his- quence, Comas-Díaz (1994) coined the term
tory and sequelae of slavery’s transgenerational LatiNegra/o/x in an attempt to center Afro-
effects (DeGruy, 2005). Consistent with this Latinxs’ Latinidad. Nevertheless, when Afro-
notion, Afro-Latinxs who experience ongoing Latinxs assert both their African and Latinx
racial micro/macroaggressions, in addition to ancestries, they risk becoming the targets of
systemic oppression, are vulnerable to develop xenophobia (Rivera, 2011). Similarly, when
PTSS. Both PTSS and PCSD could be considered Afro-Latinxs declare their Latinidad, some
what Ward (2013) called postcolonial traumas. African Americans interpret this behavior as
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

However, even though PTSS and PCSD share internalized racism (Rivera, 2011). Unfortu-
This document is copyrighted by the American Psychological Association or one of its allied publishers.

elements with posttraumatic stress disorder nately, even though Afro-Latinxs and African
(PTSD), they differ from PTSD in that coloniza- Americans share common ancestors and similar
tion, slavery, and racial trauma are caused by cultures, racism interferes in their development of
sociopolitical factors that remain ongoing. solidarity (Morales, 2018). Such experiences lead
Within a sociopolitical context, victims are con- many Afro-Latinxs to feel culturally homeless as
sidered survivors, rather than patients, because they do not feel completely at home with African
they experience normal reactions to an abnormal Americans, Latinxs, nor European Americans
stressor (Comas-Díaz et al., 2019). Unfortu- (Hoersting & Jenkins, 2011).
nately, many Afro-Latinxs may be exposed to Fortunately, a new Latinx ethno-racial con-
both PTSS and PCSD. Therefore, healing their sciousness emerged during the last decades. To
unique racial trauma requires a holistic approach, illustrate, the concept of triple consciousness—
one that I discuss in a later section of this article. inspired by the work of Du Bois’ (1994) theory of
With these ideas in mind, the next section iden- African Americans’ double consciousness—was
tifies Afro-Latinxs’ racial and political conscious- introduced by Jimenez Roman and Flores (2010).
ness’ development in the diaspora. A triple consciousness reflects an intersectional
identity, one that integrates Afro-Latinxs’
African ancestry, Native American ancestry, and
Afro-Latinxs in the Diaspora: An Evolving Latinidad. An intersectional identity is empow-
Revolutionary Identity ering (Neville, 2019) and may increase Afro-
Latinxs’ self-esteem and positive self-regard,
When tyranny is law, revolution is order. buffering against the negative effects of racism.
Pedro Albizu Campos, AfroPuerto Rican Lawyer, Additionally, numerous Afro-Latinxs combat the
Political Activist
diaspora’s racism by embracing a revolutionary
Inhabiting a diaspora is a common denomina- identity. For example, Afro-Latinxs use their
tor for most Latinxs (Rochin, 2016). However, subjugated knowledge as resistance and decolo-
the Afro-Latinx experience in the United States nization (Adames & Chavez-Dueñas, 2018;
(U.S.) diaspora differs from other Latinxs. Spe- Adams et al., 2018). As such, they develop a
cifically, Afro-Latinxs challenge the monolithic racial sociopolitical consciousness and a revolu-
perspectives of race in the U.S. (Jimenez Roman tionary Afro-Latinx identity. For instance, the
& Flores, 2010). Most of the Latinx Afrodescen- Young Lords, a diaspora Puerto Rican human
dientes in the U.S. originate from Puerto Rico, rights group, was inspired by the Black Panthers
Cuba, Dominican Republic, Central America, (Enck-Wanzer, 2010). Jose (Cha Cha) Jimenez,
and the coastal areas of Colombia and Venezuela an Afro-Puerto Rican, founded the Young Lords
(Latorre, 2012)—countries where Afro-Latinxs to focus on decolonization, self-determination,
display a multiplicity of identities. However, and antiracism. For these reasons, Afro-Latinxs
Afro-Latinxs in the U.S. needs the Black/White were initially overrepresented in the Young
racial dichotomy with consternation (Higgins, Lords’ membership (Fernández, 2020). What is
2007) as they are pressured to identify as either more, the Young Lords (and Lordettes) promoted
Black or Latinx, but are not allowed to identify as a decolonial, antiracist, antioppression, antipa-
both (Flores & Jimenez Roman, 2009). More- triarchy, and social justice praxis. They published
over, when Americans of all ethnoracial groups in 1970 a Young Lords Position Paper on Women
view Afro-Latinxs as solely Black, they annul sustaining their antisexism, anti-machismo, and
 AFRO-LATINX LIBERATION 69

antipatriarchy positions (Enck-Wanzer, 2010). that researchers: (a) include additional racial
As such, the Young Lords worked toward the terms to “Latino” or “Hispanic” when discussing
liberation of all Latinxs and marginalized groups people of Latinx origin; (b) increase utilization of
(Fernández, 2020). In this fashion, they devel- subgroup analysis techniques to capture intersec-
oped coalitions with other community empower- tional identities and incorporate the psychological
ment groups and pledged solidarity to oppressed understanding of Latinxs’ racialized experiences;
people at local, national, and global levels (Fight (c) incorporate intersectional conceptual frame-
Back! News, 2018). works for studying race among Latinx popula-
Another manifestation of Afro-Latinxs’ revo- tions such as Borrell’s (2005) Framework for the
lutionary identity is their artivism—art for social Effect of Race on Latinx Health (FERLH) and
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

justice purposes (Sandoval & Latorre, 2008). For Adames and Chavez-Dueñas’ (2017) Centering
This document is copyrighted by the American Psychological Association or one of its allied publishers.

instance, Afro-Latinxs compose music such as Racial and Ethnic Identity for Latinxs (C-REIL);
Afro-Latin jazz, bomba, plena, habanera, salsa, and (d) utilize race-based research frameworks,
samba, Reggaetón, Hip Hop, and others; by including racial and ethnic identity constructs
mixing African rhythms with Latinx sensibility that recognize that significant role that race and
and urban issues (Flores, 2000). Even more racism continue to play in the identity develop-
saliently, the Nuyorican Poets’ Café, established ment among Latinxs. Additionally, Mazzula and
by many Afro-Puerto Ricans in New York, pop- Sanchez recommend that American Psychological
ularized slam poetry and Spoken Word as deco- Association (APA) psychology journals increase
lonial and emancipatory movements (Algarín & efforts to develop systematic guidelines to assist
Piñero, 1975). A recent example of the Afro- journal editors and editorial boards to enforce
Latinx revolutionary identity, La Borinqueña, APA guidelines on adequate reporting of sample
is an Afro-Puerto Rican female comic book characteristics in academic publications.
superhero. Named after the Puerto Rican anthem, Additionally, the guidelines discussed by
La Borinqueña superhero was created by Adames et al. (2021) offer a path that is critically
Edgardo Miranda-Rodriguez, a Puerto Rican artist responsive to the needs of Afro-Latinxs. Their
based in New York (Guadalupe, 2019). La five guidelines include: (a) anchoring Afro-
Borinqueña explores her racial and ethnic ances- Latinidad in historical knowledge; (b) disman-
tries and is proud of her Afro-Latinx identity tling anti-Blackness; (c) acknowledging and
(Cordova, 2017). For instance, quoting a poem including the role of Blackness in Latinx Psy-
by Afro-Latinx Julia de Burgos, La Borinqueña chology research and practice; (d) valuing Black-
proudly declares: Ay, Ay, Ay, es que yo soy grifa y ness as a political stance; and (e) practicing Latinx
pura Negra! (Ay, Ay, Ay, I have kinky hair and I Psychology without the White gaze. Ultimately,
am pure Black!; Córdova., 2017). healing that is decolonial, antiracist, and libera-
Positive images of Afro-Latinxs offer valida- tory requires that we enact each of these guide-
tion and support for an intersectional identity that lines. In doing so, we honor Afro-Latinx’s
enhances Afro-Latinxs’ self-esteem, nurtures revolutionary spirit of resistance while healing
revolutionary identities, and announces decolo- the wounds of our collective colonial mentality.
nization. Nevertheless, we need more than posi-
tive role models to address oppression and racial
trauma. To dismantle coloniality and heal racial Decolonial, Antiracist, and Liberatory
trauma, we require decolonial, antiracist, and Healing
liberatory healing approaches in research and
practice. Moreover, these approaches must be You don’t heal the wound, the wound heals you.
Gloria Anzaldúa, Latinx Mestiza Writer
grounded in a larger context that centers the
revolutionary identity of Afro-Latinxs while up- Afro-Latinxs’ history of colonization colludes
rooting the ethos of anti-Blackness that permeates with contemporary racism’s pernicious effects.
our research and practice as described by Adames As a result, to heal Afro-Latinx’s soul wounds
et al. (2021). and racial trauma, we need a holistic approach—
With regard to psychological research, one that is informed by racial wounds. The first
Mazzula and Sanchez (2020) offer a roadmap for phase in this holistic healing is decolonization.
increasing studies and academic publications that According to Mignolo and Walsh (2018), decol-
prioritize Afro-Latinx participants. They suggest onization does not mean rejection of Western
 70 COMAS-DÍAZ

thought (given that Western civilization is part of client quoted the dicho [proverb]: No hay peor
us); rather, it means that we do not blindly accept cuña que la del propio árbol [There is no worse
it. For example, Native American scholar Edgar wedge than the tree itself], explaining how she felt
Villanueva (2018) indicated that to decolonize we when she was racially discriminated by Latinxs.
first need to acknowledge our trauma. Writing In other words, the client reported that her pain cut
about decolonizing wealth, Villanueva identified deeper when her own people discriminated
seven healing steps. When we apply Villanueva’s against her. Therefore, it is imperative to address
steps to Latinx psychology we must: (a) grieve— racial trauma among Afro-Latinxs. Due to racial
identify the hurts that we have endured; (b) trauma’s sociopolitical origins, Comas-Díaz
apologize—apologize for the hurt we have (2016) advanced a race-informed healing for
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

caused; (c) listen—acknowledge the knowledge racial wounds. This clinical approach aims to
This document is copyrighted by the American Psychological Association or one of its allied publishers.

and wisdom of those excluded and exploited by decolonize, reformulate Afro-Latinxs’ ethnoracial
the colonizing system (i.e., Afro-Latinxs and identity, promote personal transformation, and
Indigenous Latinx); (d) relate—engage in cul- foster sociopolitical consciousness. As such, it
tural humility, understanding that respect does nurtures healing and transformation through the
not require that we agree with each other (i.e., development of critical consciousness, racial rec-
Latinxs and Afro-Latinxs); (e) represent—open onciliation, and sociopolitical action. This clinical
up spaces for real participation, as opposed to approach includes racial trauma-informed treat-
offering token positions; (f) invest—include mar- ment phases such as (a) assessment and stabiliza-
ginalized groups as full members in decision- tion; (b) desensitization; (c) reprocessing; (d)
making; and (g) repair—use psychology to psychological decolonization; and (e) social jus-
heal those who are suffering and to prevent tice action (Comas-Díaz, 2016). The components
more suffering. In addition to these decoloniza- of this race-informed healing approach are
tion steps, I suggest that we incorporate solidarity grounded in liberation psychology.
as the eight step. Moreover, an additional ninth Liberation psychology, with its emphasis on
decolonization step requires working toward decolonization and antiracism, is a potential heal-
racial equity. Certainly, racial equity must be a ing avenue for Afro-Latinxs. Liberation psychol-
common solidarity goal among Latinxs, Afro- ogists aim to understand and address oppression
Latinxs, and African Americans. Hence, decolo- among marginalized individuals and groups
nization entails standing in solidarity with other (Martín-Baró, 1988). Rooted in Freire’s (1970)
marginalized populations, sharing stories of co- pedagogy of the oppressed, Liberation psychol-
loniality and oppression (Soller, 2017), and work- ogy is an approach geared to increase the oppres-
ing together toward racial equity. sed’s critical consciousness through a dialectical
discussion with their world. In addition to foster-
ing individuals, groups, and communities’ critical
Holistic Healing Requires an Antiracist understanding of their oppressive circumstances,
Praxis liberation psychologists promote decolonization
by helping marginalized individuals/groups rec-
To further promote decolonization, psycholo- ognize their history and recover their ancestral
gists use Critical Race Theory (CRT), a method to memories. Similarly, Black scholars recommend
analyze how the nefarious effects of racism are African Americans to learn Black history as an
considered normal in POC’s lives Delgado and initial step toward collective healing (Early,
Stefancic (2012), Within this approach, decolo- 1996). Moreover, liberation practitioners culti-
nial psychologists nurture Afro-Latinxs’ surviv- vate clients’ virtues and strengths, including cre-
alist and resilient responses to racism in the ative expressions such as artivism (Comas-Díaz
context of interlocking systems of oppression. & Torres Rivera, 2020). In this way, liberation
Since many Afro-Latinxs experience racism from psychologists help Afro-Latinxs identify and
their families, other Afro-Latinxs, and Latinxs, integrate their Indigenous wisdom and ancestral
they are at risk of internalizing racism. For knowledge into an emancipatory journey.
instance, several Afro-Latinx clients in my psy- They promote Afro-Latinxs’ strengths, racial
chological practice shared painful testimonios identity development, and racial justice action
[testimonies] of being racially victimized by La- (Quiñones-Rosado, 2020). Liberation psycholo-
tinxs. As an illustration, an Afro-Latinx woman gists’ commitment to liberate individuals, groups,
 AFRO-LATINX LIBERATION 71

communities, and society (Duran et al, 2008), help Afro-Latinxs to perceive themselves as part
distributive justice, and sociopolitical literacy of a larger force within an interrelated spiritual
(Prilleltensky, 1996) addresses the systemic roots universe. Specifically, Afrocentric spiritualities
of coloniality and racism. support Afro-Latinxs’ struggle against oppres-
A central element of Liberation psychology is sion, racism, and adversity. Some of the Afrocen-
helping people to connect with their original tric Latinx spiritual orientations include Santería,
sources of empowerment. In this regard, spiritu- Candomble, Umbanda, Espiritismo, and Santer-
ality is a fountain of empowerment (Martín-Baró, ismo. These orientations emerged when Black
1988), one that offers Afro-Latinx a healing and slaves disguised their gods into the colonizer’s
emancipatory path. Therefore, the last section of Christian images to practice their original African
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

this article presents a brief discussion of Afro- religion (Comas-Díaz, 2012). For example,
This document is copyrighted by the American Psychological Association or one of its allied publishers.

Latinx spirituality as a racially reparative enslaved Black people camouflaged Yoruba

approach that honors Afro-Latinxs’ strength, divinities into Catholic santos [saints] to create
resistance, and ingenuity. Santería. A transplanted African religion into
Latin America, Santería also functions as a heal-
Afro-Latinx Spirituality as Healing and ing and divination practice. Santería evolved from
Resistance colonial times to acquire millions of followers
throughout Latin America, the Caribbean, and
The first thing the Europeans did was to laugh at the the U.S. (Gonzalez-Wippler, 1974). Moreover,
African gods Santería art (Lindsay, 1996) is used for healing
Then they made the Africans laugh at their own gods.
John Henrike Clark
and liberation purposes.
Candomble and Umbanda are Yoruba and
Spirituality has a reparative function among Nago spiritual traditions that emerged in Brazil.
many Latinxs and Afro-Latinxs. For instance, Similar to Santería, these religions are products
when Latinxs encounter oppression, many recon- of enslaved Africans. While Candomble is closer
nect with their Indigenous spiritual beliefs for to the original African spirituality, Umbanda
support (Zea et al., 2000). Therefore, spirituality reflects a syncretism of African, Indigenous,
helps to cope with racism. For instance, research and European belief systems (Zea et al., 2000).
showed that spirituality acted as a significant Moreover, Santería, Candomble, and Umbanda
moderator between racial stress and negative include healing practices such as trance, posses-
mental health symptoms among African American sion, and spiritualism. Likewise, Espiritismo, the
college students (Bowen-Reid & Harrell, 2002). belief that the spirits of the dead can interact with
Likewise, research documented that spirituality the living, has been adapted to the Latin American
helped Latinxs to cope effectively with post- context. A religion and a philosophy, Espiritismo
PTSD (Constantine et al., 2005) and promoted is a healing practice that promotes liberation
posttraumatic growth among Latinxs (Cordero, within spiritual development and social justice
2011). Furthermore, Garrido (2010) found that action (Comas-Díaz, 2012). Indeed, in its early
spirituality fostered critical consciousness, identity origins, Espiritismo functioned as a revolutionary
development, and sociopolitical action among movement against the Spanish colonization in
Latinxs. Puerto Rico (Olmos, & Paravisini-Gebert, 2003).
Colonization sought to suppress Afro-Latinxs’ Moreover, Kongo ancestor worship was syncre-
knowledge, including their African-based spiri- tized into Puerto Rican Espiritismo to honor its
tuality. And yet, many Afrodescendientes pre- African roots (Moreno Vega, 1999). Similarly,
served their original spirituality by hiding their Santería and Espiritismo are syncretized as a
beliefs under Christian images. Thus, they re- healing approach into Santerismo (Baez &
claimed their spiritual ancestry through syncre- Hernandez, 2001).
tism. An Afrocentric spirituality is grounded in Afro-centered spiritualities offer resistance,
Blacks’ lived experiences and validates their affirmation, connection, hope, and agency.
emotions as significant sources of knowledge They evolve and expand beyond the Afro-Latinx
(Bryant-Davis and More-Lobban, 2020). Indeed, and African American communities. Indeed, sig-
numerous Afro-Latinxs connect with an African nificant numbers of White (non-Latinx) indivi-
based spirituality for support, healing, and eman- duals follow these Afro-spiritual orientations.
cipation. Indeed, Afrocentric spiritual orientations Ironically, when the White colonizers laughed
 72 COMAS-DÍAZ

at the African gods, the enslaved Africans did not sus realidades actuales. La intersección de las colonia-
laugh; rather, they secretly kept their gods alive. lidades de poder, color, conocimiento y género aumen-
Moreover, Afro-Latinxs transformed their ances- tan la opresión racial de los AfroLatinxs. Similarmente,
tors’ gods into powerful figures in the diaspora. In la mentalidad colonial y el transtorno de estrés de
postcolonización generan efectos psicológicos negati-
this way, they honor their Afro-Latinidad. vos en muchos AfroLatinxs. No obstante, los AfroLa-
tinxs han demostrado resistencia y capacidad de
Conclusion recuperación. Una identidad revolucionaria, arraigada
en la acción de justicia social, creatividad, y espiritua-
All healing is mutual. All thriving is mutual. lidad, ha surgido entre numerosos AfroLatinxs. Este
Edgar Villanueva, Native American Scholar artículo ofrece métodos de sanación enfocados en
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

descolonización, antiracismo, y liberación de los Afro-

This document is copyrighted by the American Psychological Association or one of its allied publishers.

Afro-Latinxs have endured slavery, genocide, Latinxs, El artículo concluye con una discussión sobre
colonization, coloniality, racism, and many other cómo la espiritualidad AfroLatinx ofrece sanación a
types of oppression. Notwithstanding their his- través de la promoción de resistencia y reparación
tory, Afro-Latinxs have engaged in resistance, racial.
resilience, rebellion, and evolution. Paradoxi-
cally, Afro-Latinxs’ soul wounds became an
impetus for decolonization, healing, and libera-
References
tion. Numerous Afro-Latinxs developed a revo-
lutionary identity to affirm their racial, ethnic, and Adames, H. Y., & Chavez-Dueñas, N. Y. (2017).
spiritual ancestries. To illustrate, despite oppres- Cultural foundations and interventions in Latino/
sion, many Afro-Latinxs are resilient, agentic, a mental health: History, theory, and within group
and creative individuals. Indeed, numerous Afro- differences. Routledge.
Latinxs are carving influential roles, not only in Adames, H. Y., & Chavez-Dueñas, N. Y. (2018). The
drums are calling: Race, nation, and the complex
the Latinx and African American realms but also history of Dominicans. In P. Arredondo (Ed.),
in the larger U.S. canvas. Their mutual healing is Latinx immigrants (pp. 95–109). Springer. https://
fostering a mutual thriving. doi.org/10.1007/978-3-319-95738-8_6
Lamentably, scholarship on Afro-Latinxs re- Adames, H. Y., Chavez-Dueñas, N. Y., & Jernigan,
mains scarce in the psychological literature M. (2021). The fallacy of a raceless Latinidad:
Mazzula & Sanchez (2020). Notwithstanding Action guidelines for centering Blackness in Latinx
such scarcity, the Afro-Latinx presence in the psychology. Journal of Latinx Psychology, 9(1),
diaspora announces that our differences can 26–44. https://doi.org/10.1037/lat0000179
become sources of strength. When we value Adames, H. Y., Chavez-Dueñas, N. Y., & Organista,
our differences and affirm our similarities, we K. C. (2016). Skin color matters in Latino/a
communities: Identifying, understanding, and
engage in decolonization and practice solidarity. addressing Mestizaje racial ideologies in clinical
In other words, we fight oppression when we practice. Professional Psychology, Research and
resist the divide-and-conquer-neocolonization. Practice, 47(1), 46–55. https://doi.org/10.1037/
As the proverb indicates: La unión hace la fuerza pro0000062
(unity makes us strong). Certainly, unity makes Adams, G., Salter, P. S., Kurtiş, T., Naemi, P., &
Afro-Latinxs and Latinxs strong. When we trea- Estrada-Villalta, S. (2018). Subordinated knowl-
sure a Latinidad in all its colors, shapes, sexua- edge as a tool for creative maladjustment and
lities, ages, voices, and spiritualities; we honor resistance to racial oppression. Journal of Social
our past, protect our present, and ensure our Issues, 74(2), 337–354. https://doi.org/10.1111/
josi.12272
future.
Algarín, M., & Piñero, M. (Eds.). (1975). Nuyorican
poetry: An anthology of Puerto Rican words and
feelings. Morrow.
Resumen Baez, A., & Hernandez, D. (2001). Complementary
spiritual beliefs in the Latino community: The
La Edición Especial: AfroLatinidad, Teoría, interface with psychotherapy. American Journal
Investigación y Práctica esboza el legado de esclavi- of Orthopsychiatry, 71(4), 408–415. https://
tud, colonización, racismo, y oppresión que los Afro- doi.org/10.1037/0002-9432.71.4.408
Latinxs han sobrellevado y la relativa ausencia de Bermudez, J. M., & Mancini, J. A. (2013). Familias
investigaciones sobre el tópico. El análisis de la so- fuertes: Family resilience among Latinos. In
brevivencia de los AfroLatinxs ayuda a contextualizar D. S. Becvar (Ed.). Handbook of family resilience
 AFRO-LATINX LIBERATION 73

(pp. 215–227). Springer. https://doi.org/10.1007/ Comas-Díaz, L., & Torres Rivera, E. (Eds.). (2020).
978-1-4614-3917-2_13 Liberation psychology: Theory, method, practice
Borrell, N. L. (2005). Racial identity among Hispa- and social justice. American Psychological Associ-
nics: Implications for health and wellbeing. Ameri- ation. https://doi.org/10.1037/0000198-000
can Journal of Public Health, 95(3), 379–381. Constantine, M. G., Alleyne, V. L., Caldwell, L. D.,
https://doi.org/10.2105/AJPH.2004.058172 McRae, M. B., & Suzuki, L. A. (2005). Coping
Bowen-Reid, T., & Harrell, J. (2002). Racist experi- responses of Asian, Black, and Latino/a New York
ences and health outcomes: An examination of City residents following the terrorist attacks against
spirituality as a buffer. The Journal of Black Psy- the United States. Cultural Diversity & Ethnic
chology, 28(1), 18–36. https://doi.org/10.1177/ Minority Psychology, 11(4), 293–308. https://
0095798402028001002 doi.org/10.1037/1099-9809.11.4.293
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

Bryant-Davis, T., & More-Lobban, S. J. (2020). Black Cordero, D. (2011). Spirituality has been positively
This document is copyrighted by the American Psychological Association or one of its allied publishers.

minds matter: Applying liberation psychology to associated with post-traumatic growth among Lati-
black Americans. In L. Comas-Díaz & E. Torres- nos’ posttraumatic growth in Latino men: The
Rivera (Eds.), Liberation psychology: Theory, influence of familismo, personalismo, and spiritu-
method, practice, and social justice (pp. 189– ality. Dissertation Abstracts International: B. The
206). American Psychological Association. Sciences and Engineering, 72(1–B), 526.
https://doi.org/10.1037/0000198-011 Córdova, Z. (2017, January 11). ‘La Borinqueña’ is a
Capielo Rosario C., Faison A., Winn, L., Caldera K., Puerto Rican superhero who proves you don’t
& Lobos, J. (2021). No son complejos: An inter- need powers to make a difference. Bustle. https://
sectional evaluation of AfroPuerto Rican health. www.bustle.com/p/la-borinquena-is-a-puerto-rican-
Journal of Latinx Psychology, 9(1), 45–64. superhero-who-proves-you-dont-need-powers-to-
Chavez-Dueñas, N. Y., Adames, H. Y., & Organista, make-a-difference-28550
K. C. (2014). Skin-color prejudice and within-group David, E. D. R., & Okazaki, S. (2010). Activation and
racial discrimination: Historical and current impact automaticity of colonial mentality. Journal of
on Latino/a populations. Hispanic Journal of Applied Social Psychology, 40(4), 850–887.
Behavioral Sciences, 36(1), 3–26. https://doi.org/ https://doi.org/10.1111/j.1559-1816.2010.00601.x
10.1177/0739986313511306 David, E. J., & Okazaki, S. (2006). Colonial mentality:
Comas-Díaz, L. (1994). LatiNegra: Mental health A review and recommendation for Filipino Ameri-
issues of African Latinas. Journal of Feminist Fam- can psychology. Cultural Diversity & Ethnic
ily Therapy, 5, 35–74. https://doi.org/10.1300/ Minority Psychology, 12(1), 1–16. https://doi.org/
J086v05n03_03 10.1037/1099-9809.12.1.1
Comas-Díaz, L. (2012). Multicultural care: A clini- DeGruy, J. (2005). Post slave traumatic syndrome.
cian’s guide to cultural competence. American Uptone Press.
Psychological Association. https://doi.org/10 Delgado, R. & Stefancic, J. (2012). Critical race
.1037/13491-000 theory: An introduction (2nd ed). New York
Comas-Díaz, L. (2007). Ethnopolitical psychology: University Press.
Healing and transformation. In E. Aldarondo Du Bois, W. E. B. (1994). The souls of Black folk.
(Ed.), Promoting social justice in mental health Gramercy Books.
practice (pp. 91–118). Lawrence Earlbaum Duran, E. (2006). Healing the soul wound: Counseling
Associates. with American Indians and other native people.
Comas-Díaz, L. (2016). Racial trauma recovery: A Teachers College Press.
race-informed therapeutic approach to racial Duran, E., Firehammer, J., & Gonzalez, J. (2008).
wounds. In A. N. Alvarez, C. T. H. Liang, & H. Liberation psychology as the path towards healing
A. Neville (Eds.), Contextualizing the cost of racism cultural soul wounds. Journal of Counseling and
for people of color: Theory, research, and practice Development, 86, 288–295. https://doi.org/10
(pp. 249–272). American Psychological Associa- .1002/j.1556-6678.2008.tb00511.x
tion. https://doi.org/10.1037/14852-012 Early, G. (1996). Understanding Afrocentrism: Why
Comas-Díaz, L. (2019). Latina adolescents at the Blacks dream of a world without Whites. In G. C.
cultural borderlands. In T. Bryant-Davis (Ed.), Ward & R. Atwan (Eds.), The best American essays
Multicultural feminist therapy: Helping adolescent (pp. 115–135). Houghton Mifflin.
girls of color to thrive (pp. 155–187). American Enck-Wanzer, D. (Ed.). (2010). The young lords: A
Psychological Association. https://doi.org/10.1037/ reader. New York University Press.
0000140-006 Epstein, R., Blake, J. J., & González, T. (2017). Girl-
Comas-Díaz, L., Hall, G. N., & Neville, H. (2019). hood interrupted: The erasure of Black girls’ child-
Racial trauma, theory, research and healing. Intro- hood. http://www.law.georgetown.edu/academics/
duction to the special issue. American Psychologist, centers-institutes/poverty inequality/upload/girlhood-
74(1), 1–5. https://doi.org/10.1037/amp0000442 interrupted.pdf http://hdl.handle.net/11212/3414
 74 COMAS-DÍAZ

Essed, P. (1991). Understanding everyday racism: An microaggressions scale for black women. Journal
interdisciplinary theory. SAGE Publications. of Counseling Psychology, 62(2), 289–302. https://
https://doi.org/10.4135/9781483345239 doi.org/10.1037/cou0000062
Fanon, F. (1967). Black skin, white masks. Grove Press. Lindsay, A. (Ed.). (1996). Santería aesthetics in con-
Fernández, J. (2020). The young lords: A radical temporary Latin American art. Smithonian Institu-
history. The University of North Carolina Press. tion Press.
Flores, J. (2000). From bomba to Hip Hop: Puerto Lugones, M. (2008). The coloniality of gender. Worlds
Rican culture and Latino identity. Columbia Uni- & Knowledge Otherwise, 1–17. : : : https://
versity Press. globalstudies.trinity.duke.edu/wp-content/ : : : /v2d2_
Flores, J., & Jimenez Roman, M. (2009). Triple Lugones.pdf
consciousness: Approaches to Afro Latino culture Maldonado-Torres, N. (2007). On the coloniality of
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

in the United States. Latin American and Caribbean being: Contributions to the development of a con-
This document is copyrighted by the American Psychological Association or one of its allied publishers.

Ethnic Studies, 4(3), 319–328. https://doi.org/10 cept. Cultural Studies, 2(2–3), 240–270. https://
.1080/17442220903331662 doi.org/10.1080/09502380601162548
Freire, P. (1970). Pedagogy of the oppressed. Martín-Baró, I. (1988). Writings for a liberation psy-
Continuum. chology: Ignacio Martín-Baró (A. Aron & S. Corne,
Garrido, A. (2010). Relationship between spirituality Trans. & Eds.). Harvard University Press.
and critical consciousness development of Latino Mazzula, S. & Sanchez, D. (2020). The state of
immigrants involved in social justice. Dissertation AfroLatinxs in psychological research: Findings
Abstracts International: B. The Sciences and Engi- from a content analysis from 1999-2018. Journal
neering, 70(9–B), 5865. of Latinx Psychology.
Gonzalez-Wippler, M. (1974). Santería: The religion. Memmi, A. (1965). The colonizer and the colonized.
Harmony Books. Beacon.
Guadalupe, P. (2019 May 29). The sperhero “La Mignolo, W. D., & Walsh, C. E. (2018). On decolo-
Borinqueña’ is at the Smithsonian. We speak to niality: Concepts, analytics, praxis. Duke Univer-
her proud creator. https://www.nbcnews.com/ sity Press.
news/Latino/superhero-la-borinque-smithsonian-we- Mille Team. (2020, July 1). 7 signs you have Colonial
speak-her-proud-creator-n1010896 Mentality: How centuries of colonialism has shaped
Fight Back! News. (2018, September 20). Interview: how we see oursleves. https://www.milleworld
50 years of Young Lords with founder Jose Cha Cha .com/signs-of-colonial-mentality/
Jimenez. http://www.fightbacknews.org/2018/9/20/ Morales, E. (2018). Latinx: The new force in American
interview-50-years-young-lords-founder-jose-cha- politics and culture. Verso.
cha-jimenez Moreno Vega, M. (1999). Espiritismo in the Puerto
Higgins, S. M. (2007). Afro-Latinos: An annotated Rican community: A new world recreation with the
guide for collection building. Reference And Users elements of Congo ancestor worshio. Journal of
Service Quarterly, 47(1), 10–15. https://www Black Studies, 29(3), 325–353. https://users.clas.ufl
.questia.com/Library/journal/1G1-177099754/afro- .edu/murray/courses/Cuba_Hispaniola_PR/Readings
latinos-an-annotated-guide-for-collection-building .on.line/Moreno,1999.Espiritismo%20P.R.pdf.
Hoersting, R. C., & Jenkins, S. R. (2011). No place to Ndugga-Kabuye, B., & Oso, T. (2015, September 14).
call home: Cultural homelessness, self-esteem and Forged in struggle: How migration, Resistance and
cross-cultural identities. International Journal of decolonization shape Black identities and liberation
Intercultural Relations, 35(1), 17–30. https:// movements in North America. Decolonization: Indi-
doi.org/10.1016/j.ijintrel.2010.11.005 geneity, Education, & Society. https://decolonization
Horvath, R. J. (1972). A definition of colonialism. .wordpress.com/2015/09/14/forged-in-struggle-how-
Current Anthropology, 13(1), 45–57. https:// migration-resistance-and-decolonization-shape-black-
doi.org/10.1086/201248 identities-and-liberation-movements-in-north-america/
Jimenez Roman, M., & Flores, J. (2010). The Afro- Neville, H. A. (2019). Racial ethnic awakening
Latin™ reader: History and culture In the United among AfroLatinx people: A call for more com-
States. Duke University. plex models of Black consciousness. Latinx Psy-
Jones, J. M. (2003). Prejudice and racism (2nd ed.). chology Today, 6(1), 4–10. https://www.nlpa.ws/
McGraw-Hill. assets/docs/newsletters/Final%20LPT%20Volume_
Latorre, S. (2012). Afro-Latino/a identities: Challenges, 6_No_1_2019.pdf
history and perspectives. Anthurium: Caribbean Olmos, M. F., & Paravisini-Gebert, L. (2003). Creole
Studies Journal, 8(1/5). https://scholarlyrepository religions of the Caribbean: An introduction from
.miami.edu/cgi/viewcontent.cgi?article=1221&con- Voodoo, and Santería, to Obeah and Espiritismo.
text=anthurium New York University Press.
Lewis, J. A., & Neville, H. A. (2015). Construction Perry, B., Harp, K., & Oser, C. (2013). Racial and
and initial validation of the gendered racial gender discrimination in the stress process:
 AFRO-LATINX LIBERATION 75

Implications for African American women’s health Sanchez, D., Benbow, L. M., Hernández-Martínez,
and well-being. Sociological Perspectives, 56, 25– M., & Serrata, J. V. (2019). Invisible Bruises:
48. https://doi.org/10.1525/sop.2012.56.1.25 Theoretical and practical considerations for
Poloma, A. & Szelényi, K. (2019). Coloniality of knowl- Black/Afro-Latina survivors of childhood sexual
edge, hybridization, and Indigenous survival: Explor- abuse. Women & Therapy, 42, 406–429. https://
ing transnational higher education development in doi.org/10.1080/02703149.2019.1622903
Africa from the 1920s to the 1960s. Compare: A Sandoval, C., & Latorre, G. (2008). Chicana/o arti-
Journal of International Education, 49(4), 635–653. vism: Judy Baca’s digital work with youth of color.
https://doi.org/10.1080/03057925.2018.1445962 In A. Everett (Ed.), Learning race and ethnicity:
Prilleltensky, I. (1996). Human, moral, and political Youth and digital media. The John D. & Catherine
values for an emancipatory psychology. The Human- T. MacArthur foundation series on digital media
This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.

istic Psychologist, 24, 307–324. https://doi.org/10 and learning. MIT Press.

This document is copyrighted by the American Psychological Association or one of its allied publishers.

.1080/08873267.1996.9986859 Soller, A. (2017, November 21). 4 ways colonial

Quijano, A. (2000). Coloniality of power, Euro- mentality taught me to hate myself and how I fight
centrism and Latin America. Nepantla, 1(3), against it everyday. Everyday Feminism. https://
533–580. https://www.decolonialtranslation.com/ everydayfeminism.com/2017/11/fighting-colonial-
english/quijano-coloniality-of-power.pdf mentality/
Quiñones-Rosado, R. (2020). Liberation psychology Sue, D. W. (2010). Microaggressions in everyday life:
and racism. In L. Comas-Díaz & E. Torres-Rivera Race, gender and sexual orientation. Wiley.
(Eds.), Liberation psychology: Theory, method, Villanueva, E. (2018). Decolonial wealth: Indigenous
practice, and social justice (pp. 53–68). American Wisdom to health divides and restore balance.
Psychological Association. https://doi.org/10.1037/ Berret-Koehler Publishers.
0000198-004 Ward, A. (2013). Understanding postcolonial traumas.
Rivera, P. R. (2011). Triple Consciousness. Transition, Journal of Theoretical and Philosophical Psychology,
105, 156–163. https://doi.org/10.2979/transition 33(3), 170–184. https://doi.org/10.1037/a0033576
.105.156 Zea, M. C., Mason, M., & Murguia, A. (2000).
Rochin, R. I. (2016). Latinos and Afro-Latino legacy in the Psychotherapy with members of Latino/Latina re-
United States: History, culture and issues of identity. ligions and spiritual traditions. In P. S. Richards &
Professional Agricultural Workers Journal, 3(2). http:// A. E. Bergin (Eds.), Handbook of psychotherapy
tuspubs.tuskegee.edu/pawj/vol3/iss2/2 and religious diversity (pp. 397–419). American
Sabala, S. A. (2017, June 8). 50 possible signs you may Psychological Association. https://doi.org/10
have colonial mentality. https://thoughtcatalog .1037/10347-016
.com/sade-andria-zabala/2017/06/50-possible-signs-
you-may-have-colonial-mentality/ Received May 6, 2020
Said, E. W. (1994). Culture and imperialism. Vin- Revision received September 14, 2020
tage Books. Accepted October 18, 2020 ▪