Abstract: . . .  general,) that has existed up until the present. We could say that all dreams of a successful evolutionary march of social transformation that were developed up until the point of stalemate were broken by it's intransigence. In Latin America as in other situations, I could see that there were one group of people who absolutely needed to have a public mourning and recognition, and . . .
. . .  Broken Dreams: Liberation Psychology and Theater of the Oppressed by Helene Shulman Lorenz I came to be interested in psychology after many years of political activism and cultural  . . .
. . .  psychology is based partly on the ideas of Liberation Theology which came out of the Vatican II Council as a reform of Catholic Church policy toward serving the poor and oppressed. In Liberation Psychology , which is interdisciplinary and cross-cultural, there is a primary commitment both to whomever has been socially marginalized and to whatever has been personally marginalized. . . .
. . .  Deleuze, Levinas, and others. Here there is a generalized notion that we are deadened and frozen in a kind of violence of convention and state power, and that the work of philosophy and psychology is to break open these "crypts" to awaken what is dead within them. In this awakening, we come into a way of living together with ourselves and others that Derrida calls "excess," . . .
. . .  in communities. Boal's work gives us another model of how this might begin to be accomplished, and can be linked to many other therapeutic experiments and forms of participatory research and community healing currently underway.  . . .
. . .  surrounding social conditions is the marker of mental health, and failure to adapt is the marker of mental illness. Just as Boal was critical Page 2 of forms of theater that led to "catharsis" but did not activate and empower spectators to confront oppressive realities, one might be critical of forms of therapy that lead to withdrawal and dissociation . . .
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