<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2175-3520</journal-id>
<journal-title><![CDATA[Psicologia da Educação]]></journal-title>
<abbrev-journal-title><![CDATA[Psic. da Ed.]]></abbrev-journal-title>
<issn>2175-3520</issn>
<publisher>
<publisher-name><![CDATA[Pontifícia Universidade Católica de São Paulo. Programa de Estudos Pós-Graduados em Educação: Psicologia da Educação]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2175-35202024000100007</article-id>
<article-id pub-id-type="doi">10.23925/2175-3520.2024i57p7-12</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[A PSICOLOGIA NA DIFERENÇA: MIRADAS LATINO-AMERICANAS E AFROBRASILEIRAS]]></article-title>
<article-title xml:lang="en"><![CDATA[Psychology In Difference: Latin America And Afro-Brazilian Perspectives]]></article-title>
<article-title xml:lang="es"><![CDATA[La Psicología En La Diferencia: Miradas Latinoamericanas Y Afrobrasileñas]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Soligo]]></surname>
<given-names><![CDATA[Ângela Fátima]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Cuellar]]></surname>
<given-names><![CDATA[Edgar Barrero]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidade Estadual de Campinas  ]]></institution>
<addr-line><![CDATA[Campinas SP]]></addr-line>
<country>Brazil</country>
</aff>
<aff id="Af2">
<institution><![CDATA[,Universidade de Salamanca  ]]></institution>
<addr-line><![CDATA[Salamanca ]]></addr-line>
<country>Espanha</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2024</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2024</year>
</pub-date>
<volume>57</volume>
<fpage>7</fpage>
<lpage>12</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S2175-35202024000100007&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S2175-35202024000100007&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S2175-35202024000100007&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo Este artigo parte da crítica aos saberes tradicionalmente difundidos e ensinados nos cursos de Psicologia, que se baseiam nos conhecimentos produzidos no ocidente europeu e estadunidenses e traduzem a visão de humano cunhada na modernidade ocidental, de natureza individualista, pretensamente universal, objetiva e neutra. Nessa perspectiva, foram historicamente negados ou apagados os saberes produzidos em África e na América Latina. Para compreender a conexão entre os saberes tradicionais da ciência psicológica e a visão de homem que carregam, realiza-se um resgate histórico da constituição do &#8220;Outro&#8221; universal, o branco, em oposição aos &#8220;outros&#8221; desumanizados, a partir das invasões europeias nos continentes africano e americano. A partir da crítica aos saberes psicológicos colonizados, que carregam uma perspectiva eugenista e excludente, apontam-se outras possibilidades de compreensão do humano, em especial na perspectiva africana e afrobrasileira, apresentando como alternativa ao sujeito individual, o sujeito coletivo e a conectividade comunitária como princípios organizadores dos conhecimentos. São apresentados alguns aportes afrocentrados em Psicologia e dois exemplos de produção de saber-fazer em perspectiva decolonial e afroreferenciada.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract This article is based on a critique of the knowledge traditionally disseminated and taught in Psychology courses, which is based on knowledge produced in Western Europe and the United States and reflects the vision of the human coined in Western modernity, of an individualistic nature, supposedly universal, objective and neutral. From this perspective, the knowledge produced in Africa and Latin America has been historically denied or erased. To understand the connection between the traditional knowledge of psychological science and the vision of man that it carries, a historical recovery of the constitution of the universal &#8220;Other&#8221;, the white man, in opposition to the dehumanized &#8220;others&#8221;, is carried out, starting from the European invasions of the African and American continents. Based on the critique of colonized psychological knowledge, which carries a eugenicist and exclusionary perspective, other possibilities for understanding the human being are pointed out, especially from the African and Afro-Brazilian perspective, presenting as an alternative to the individual subject, the collective subject and community connectivity as organizing principles of knowledge. Some Afrocentric contributions to Psychology and two examples of the production of know-how from a decolonial and Afro-referenced perspective are presented.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Este artículo parte de una crítica al conocimiento tradicionalmente difundido y enseñado en las carreras de Psicología, que se basa en conocimientos producidos en Europa Occidental y Estados Unidos y traduce la visión del ser humano acuñada en la modernidad occidental, de una visión individualista, supuestamente universal, objetiva y neutra. Desde esta perspectiva, el conocimiento producido en África y América Latina ha sido históricamente negado o borrado. Para comprender la conexión entre los conocimientos tradicionales de las ciencias psicológicas y la visión del hombre que conllevan, se hace una revisión histórica de la constitución del &#8220;Otro&#8221; universal, el blanco, frente a los &#8220;otros&#8221; deshumanizados, a partir de las invasiones europeas en el Continentes africano y americano. Desde la crítica al conocimiento psicológico colonizado, que conlleva una perspectiva eugenésica y excluyente, se señalan otras posibilidades de comprensión de lo humano, especialmente desde la perspectiva africana y afrobrasileña, presentándose como alternativa al sujeto individual, el sujeto colectivo y comunitario e la conectividad como principio organizador del conocimiento. Se presentan algunas contribuciones afrocéntricas a la Psicología y dos ejemplos de producción de saber hacer desde una perspectiva descolonial y afrorreferenciada.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[Psicologia]]></kwd>
<kwd lng="pt"><![CDATA[Conhecimentos]]></kwd>
<kwd lng="pt"><![CDATA[Decolonial]]></kwd>
<kwd lng="pt"><![CDATA[Afrocentrada]]></kwd>
<kwd lng="pt"><![CDATA[AMÉRICA Latina]]></kwd>
<kwd lng="en"><![CDATA[Psychology]]></kwd>
<kwd lng="en"><![CDATA[Knowledge]]></kwd>
<kwd lng="en"><![CDATA[Decolonial]]></kwd>
<kwd lng="en"><![CDATA[Afrocentric]]></kwd>
<kwd lng="en"><![CDATA[Latin America]]></kwd>
<kwd lng="es"><![CDATA[Psicología]]></kwd>
<kwd lng="es"><![CDATA[Conocimiento]]></kwd>
<kwd lng="es"><![CDATA[Decolonial]]></kwd>
<kwd lng="es"><![CDATA[Afrocéntrico]]></kwd>
<kwd lng="es"><![CDATA[América Latina]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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