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"We first briefly describe the literature on unemployment and mental health. Second, we discuss a subsection of the literature related specifically to coping with unemployment. Third, we briefly describe some of our own recent research on coping. Finally, we reflect an the nature of coping with unemployment in the light of research discussed." (Author's abstract, IAB-Doku) ((en))

ch 1. On the possibilities of posthumanism, or how to think queerly in an anti-black world -- ch 2. African-American queer studies -- ch 3. Toward a phenomenology of gender identity -- ch 4. What Levinas and psychoanalysis can teach each other, or how to be a mensch without going meshugah -- ch 5. Reading responsibility in the hours: two accounts of subjectivity.

Wir haben die Besprechung von Erica BURMANs nun in der 2. Auflage vorliegender "Deconstructing Developmental Psychology als kritische Lektüre verfasst, da das Buch eng mit Fragen von Wissen und Macht, mit dem Wahrhaftigmachen spezifischer Ziele und mit kritischer Pädagogik verbunden ist.
Es sei zunächst angemerkt, dass wir durchaus besorgt sind mit Blick auf die mögliche Vulnerabilität von Psychologie-Studierenden, denn das Buch rät zum Widerstand gegen eine Art von Mainstream, dessen Erträge diese zu verdauen und wiederzugeben verpflichtet sind. Zugleich sind wir überzeugt, dass bereits die ersten beiden Kapitel Studierende mit dem ganzen Paket kritischer Psychologie vertraut machen, und dies über das bloße Berühren von Konzepten wie Imperialismus, Kolonisierung und Patriarchat hinaus, indem die Errungenschaften der Psychologie mit den Hauptthemen der Zeit verknüpft werden. Eine besondere Stärke ist die Art und Weise, in der BURMAN nachvollziehbar macht, wie unterdrückerische Diskurse in der Entwicklungspsychologie reproduziert werden, und dies insbesondere mit Blick auf Gender, Rassismus sowie Benachteiligungs- und Entmächtigungspraktiken. Die besondere Potenz des Buches liegt hierbei in der Dekonstruktion unterdrückerischer Diskurse, die als legitimierte Wahrheiten daherkommen: BURMAN sensibilisiert Lesende, Prozesse zu identifizieren und zu kritisieren, die spezifische Wissensformen gegenüber anderen privilegieren.

PurposeThe purpose of this paper is to answer the question "what is good research?" from the perspective of critical researchers working in the discipline of psychology.Design/methodology/approachThe authors first look at what it means to be "good", then what it means to be critical and then interlink these two as a means of providing a context to understand why there appears to be so little critical research around. Findings– The authors have put together a narrative that they hope is readable but that still pulls on the different ways each of them have approached the topic of defining good research and thinking about critical research.Originality/valueThe authors have personally witnessed the disappearance‐ing of critical activists, anti‐psychiatry activists, disability rights activists, trades unionists, critical scholars; and put forward a reason (among others) as to why there is so little good critical research, which is that the status quo is implacably ferocious in its efforts to close it down wherever it occurs. Indeed, if the status quo is not doing its damnedest to close down the research you are doing, you can be reasonably sure it is not good critical research.

Quobo, M.; Soko, M.: The rise of emerging powers in the global development finance architecture : the case of the BRICS and the New Development Bank. - S. [277]-288

An article published in : The Australian Community Psychologist, vol. 24, no. 2, November 2012, pp. 135-142 ; At first sight there appear to be, internationally, many diverse, radical, manifestations of community psychology. However, community psychology has gradually become decreasingly diverse and decreasingly radical the more it has become academically and professionally established and evangelised and it is now endangered as a critical alternative to the disciplinary ideologies, theories, procedures and practices of mainstream psychology. As a consequence, the interests of people whose lives are most characterised by immiseration, suffering, social injustice and oppression are increasingly blighted and increasingly threatened. However, these reactionary developments were and are not inevitable and can be reversed by those collectively committed to community critical psychologyIn this paper, despite many differences in our constituting contexts, approaches and work, we come together in solidarity as community critical psychologists to emphasise our common commitment to the development and enactment of community critical psychologies, and our common opposition to the dominant community (acritical) psychologies. The ordering of terms is significant here. We are committed to the wider spectrum of critical psychologies which expose and contest community injustice and misery rather than to the subset of community psychologies which are critical in standpoint. We are critical in relation to oppressive and unjust societal arrangements but also critical in relation to community psychologies, and other manifestations of 'psy', which collude with or actually construct and maintain oppression and injustice. Although the concept of community is central to community critical psychology, it is remarkable how seldom and howsuperficially the notion of community has been subjected to critical – that is, historical, political and ideological – critique by community psychologists who use the term (Fryer & Laing, 2008; Kagan, Burton, Duckett, Lawthom, & Siddiquee, 2011). In dominant discourses, community is usually positioned either as a 'safe', 'warm', and 'friendly' 'place' or as one which is marginal, amoral, anomic, foreboding, forbidding and frightening. Because the uncritical construction of community can lead to a justification for processes of 'othering', exclusion and apartheid-construction through boundary drawinge