With a more materialist, political, or critical orientation, African psychology seeks to be attentive to the materiality or structures of daily life, including economic and political and other social institutions and structures. This is what I refer to as critical African psychology. As it concerns itself with structures that govern our lives, including our cognitive and emotional lives, another name we can give to this critical African psychological orientation is structural psychology. According to this stance, these institutions and structures are seen as shaping psychology, and a critical African psychology perceives itself as oppositionally situated, within yet against economic, political and other structures. Like the previous two orientations, critically oriented African psychology tends to be interdisciplinary and transdisciplinary, appropriating its theories and methods from critical and radical African thought, critical Western psychology, and critical and radical Western thought more generally. Critical and structurally inclined African psychologists prefer to pose questions about the workings of power and knowledge in societies, institutions, groups, relationships and within psychology. This orientation is distinguished from cultural African psychology by its suspicious stance not only towards US and Western European psychology, but also towards all psychology and notions of culture.