Toward decolonial community psychologies from Abya Yala

The epistemologies generated from colonized spaces such as Latin America and the Caribbean have been excluded from the dominant Euro‐ and US‐centric discourses of community psychology. Modern science is compartmentalized into disciplines forming silos and boundaries among them. Historically, psychology has been authored by European or North American White men, claiming superior expertise as detached researchers who study, analyze, interpret, and represent the inferior objects of study. Therefore, we should ask: what type of knowledges does psychology generate, with whom, and for what? Our praxis constitutes a political act which should question and challenge coloniality. In Latin America and the Caribbean, we became increasingly aware of the importance of generating knowledges about the communal (lo común) based on the experiences of Indigenous people in the Americas. Epistemologies from Abya Yala delink from the hegemonic, US‐Eurocentric paradigms and address the structural violence of the neoliberal system. To co‐create an inclusive and pluriversal discipline of psychology, we need to disrupt the linguistic colonization executed by the imposition of the English language legitimized as universal. We ought to convey the many examples of epistemologies and praxes from Abya Yala that contribute to the co‐construction of decolonial psychologies emerging from their own localities and cultures. We propose counterepistemologies that disrupt a monocultural, monolingustic, universal, and hegemonic epistemology. This paper reviews selected decolonial contributions from Abya Yala and sketches pathways toward the making of decolonial community psychologies anchored in pluriversal ecologies of knowledges. Highlights Centering Indigenous community psychologies contributes to decoloniality Community psychologies, Indigenous psychologies, and feminist contributions in Abya Yala Decolonial community psychologies web solidarity with communities' struggles Decolonial community psychologies promote collective well‐being that includes the rights of the Earth Pluriversal ecologies of knowledges and praxes sustain Indigenous cosmovisions