not fundamental, role. Martín-Baró's idea of realism-crítico should not be equated with the work of Roy Bhaskar on critical realism. Although the two ideas are conceptually similar in some ways, they have distinct meanings (hence the use of the term here in Spanish, rather than attempting a direct translation). De-ideologized reality Martín-Baró emphasized the role of ideology in obscuring the social forces and relations that create and maintain oppression: a key task of psychologists then is to de-ideologize reality, helping people to understand for themselves the nature of social reality transparently rather than obscured by dominant ideology. Ideology, understood as the ideas that perpetuate the interests of hegemonic groups, maintains the unjust sociopolitical environment. Alternatively, a de-ideologized reality encourages members of marginalized populations to endorse ideologies that promote their own interests and not those of the hegemony. Martín-Baró's analysis of supposed Latin American fatalism and the myth of the lazy Latino exemplified his approach as did his use of public opinion surveys to counter the distortion that the then-government and military were presenting of the Salvadorian public's views on the war. Methodological eclecticism Research with a liberation psychology framework incorporates methodologies from diverse domains. Traditional methodologies, such as surveys and quantitative analyses, are combined with more novel techniques for psychology, such as qualitative analyses, photography, drama, and textual analysis. Applications Community psychology Ignacio Martín-Baró had opposed the introduction of community psychology to El Salvador, on the basis of the ameliorative (asistencialista''') approach and limited social perspective of then dominant North American models. Nevertheless, community psychology, and especially the Latin American variants (typically termed community social psychology) is one of the areas most influenced by the concepts of liberation psychology. Moreover, community social psychology in Latin America, which predates liberation psychology, also shares roots in the wider movement of Latin American critical and liberatory praxis (especially dependency theory, philosophy of liberation, liberation theology, critical or popular pedagogy). Psychotherapeutic applications Liberation psychology departs from traditional psychological prioritization of the individual and the attribution of an individual's distress to pathology within the individual. Liberation psychology seeks to understand the person within their sociopolitical, cultural, and historical context. Therefore, distress is understood not solely in intrapsychic terms but in the context of an oppressive environment that psychologises and individualises distress. In a psychotherapeutic context, this removes the onus of psychological distress solely from the individual and their immediate circumstances, and reframes the origin of