American journal of community psychology最新文献

Throughout U.S. history, Asian Americans engaged in various forms of collective action to challenge systems of oppression. Despite this, few studies challenge the stereotype that Asian Americans are apolitical and uninterested in collective action and focus on psychological correlates of Asian Americans' collective action. Collective action may be motivated by critical reflection on racism and inequality, which may induce shifts in racial identity ideological values that lead Asian Americans to align with minoritized groups. The current study examines whether Asian American racial identity ideological values—specifically, Asian American Unity, Interracial Solidarity, and Transnational Critical Consciousness—help explain why critical reflection is linked to collective action among Asian Americans. Multiple mediation analyses suggested that, among Asian American college students in the Southwest United States (N = 272), beliefs about Interracial Solidarity and Asian American Unity mediated the relationship between critical reflection (i.e., Critical Reflection on Racism and Perceived Inequality) and collective action (i.e., Support for Black Lives Matter and Sociopolitical Participation). Transnational Critical Consciousness did not mediate the relationship between critical reflection and collective action. This study highlights how Asian American unity and interracial solidarity beliefs underlie Asian Americans' critical reflection and collective action.

Context is important when considering how racism acts to harm Black youth. Hence, social scientists developed socioecological theories that consider both the individual and the context(s) which shapes them. We used these theories to make sense of the challenges facing Black youth and identify points for intervention. However, these theories were rarely shared with community participants. Theory, at its core, is a way to make sense of the world. Theory shared in an age-appropriate manner can help youth make sense of their experiences in a way that promotes psychological wellness. This paper describes the intentional sharing of socioecological theory with community members engaged in two community-based mental health programs. Our team has collaborated closely with community stakeholders to implement and iteratively improve these programs. This first-person account presents the doctoral students' experiences in engaging community members in using socioecological theory to improve the programs with which they have identified as useful to their community. The article underscores the importance of elevating community voices when engaging in community-based research and how that engagement is more fundamental as programs become well-established.

Psychology is grounded in the ethical principles of beneficence and nonmaleficence, that is, “do no harm.” Yet many have argued that psychology as a field is attached to carceral systems and ideologies that uphold the prison industrial complex (PIC), including the field of community psychology (CP). There have been recent calls in other areas of psychology to transform the discipline into an abolitionist social science, but this discourse is nascent in CP. This paper uses the semantic device of “algorithms” (e.g., conventions to guide thinking and decision-making) to identify the areas of alignment and misalignment between abolition and CP in the service of moving us toward greater alignment. The authors propose that many in CP are already oriented to abolition because of our values and theories of empowerment, promotion, and systems change; our areas of misalignment between abolition and CP hold the potential to evolve. We conclude with proposing implications for the field of CP, including commitments to the belief that (1) the PIC cannot be reformed, and (2) abolition must be aligned with other transnational liberation efforts (e.g., decolonization).

This article explores the magnifying lenses of the COVID-19 syndemic to highlight how people racialized as migrants and refugees have been—and continue to be—disproportionally harmed. We use empirical evidence collected in our scholarly/activist work in Europe, Africa, South Asia, and the United States to examine migrant injustice as being produced by a combination of power structures and relations working to maintain colonial global orders and inequalities. This is what has been defined as “border imperialism.” Our data, complemented by evidence from transnational solidarity groups, show that border imperialism has further intersected with the hygienic-sanitary logics of social control at play during the COVID-19 period. This intersection has resulted in increasingly coercive methods of restraining people on the move, as well as in increased—and new—forms of degradation of their lives, that is, an overall multiplication of border violences. At the same time, however, COVID-19 has provided a unique opportunity for grassroot solidarity initiatives and resistance led by people on the move to be amplified and extended. We conclude by emphasizing the need for community psychologists to take a more vigorous stance against oppressive border imperialist regimes and the related forms of violence they re/enact.

This study examined the adoption and implementation process in early efforts to implement ecological (“outer layer”) sexual violence (SV) prevention strategies. Interviews with 28 preventionists from 26 local sites within a large, midwestern state, were conducted to examine individual preventionists' problem definitions of SV and ecological factors surrounding implementation. Findings suggest that SV prevention in the state is primarily implemented at the individual-level; when preventionists described engaging in or anticipating outer layer interventions, they were often tertiary (i.e., responding after perpetration; e.g., Sexual Assault Response Teams). A majority expressed problem definitions rooted within the individual (e.g., perpetration due to a lack of consent education), and a majority of implemented efforts matched this individual-level conceptualization. Yet, contradictions between problem definitions (e.g., SV stemming from oppression) and implemented activities (e.g., single-session educational interventions) emerged. Such contradictions may be best understood in light of contextual implementation influences: diverse preventionist job responsibilities, less training/support for outer layer prevention, preventionist autonomy, leadership messaging, time requirements, partner reticence, and extensive work with schools. Inner layer influences, including identification with job roles, preference for, and a sense of urgency toward inner layer work, appeared to interact with contextual factors. Implications across community psychology domains are discussed.

Patient-centered care (PCC) is a health care delivery model that is considered a means to reduce inequities in the healthcare system, specifically through its prioritization of patient voice and preference in treatment planning. Yet, there are documented challenges to its implementation. Community-based participatory research (CBPR) is seemingly well-positioned to address such challenges, but there has been limited discussion of utilizing CBPR in this way. This article begins to address this gap. In it, we present three diverse stakeholders' perspectives on a CBPR project to enhance PCC within a primary care clinic serving low-income patients. These perspectives provide insights into benefits, challenges, and lessons learned in using CBPR to implement PCC. Key benefits of using CBPR to implement PCC include increasing the acceptability and feasibility of data collection tools and process, and the generating of high-quality actionable feedback. Important CBPR facilitators of PCC implementation include intentional power-sharing between patients and providers and having invested stakeholders who “champion” CBPR within an organization with empowering practices.

Higher education institutions present unique settings in which identities and life paths are distinctively shaped. While at their best universities should serve as empowering settings that support their members to grow and develop, to raise awareness of injustice, and to catalyze change, too often systems of higher education in the United States serve to marginalize Indigenous cultures and promote assimilation to White, Euro-American cultures. Counterspaces offer an important response, spaces developed by and for people experiencing oppression that allow for solidarity-building, social support, healing, resource attainment, skill-building, resistance, counter-storytelling, and ideally, empowerment. The Alaska Native (AN) Cultural Identity Project (CIP) is based at an urban U.S.-based university and was rolled out during the COVID-19 pandemic. Developed from the best available scientific and practice literature, local data from AN students, and traditional wisdom from Elders, CIP incorporated storytelling, experiential learning, connection, exploration, and sharing of identity and cultural strengths with the aim of helping AN students understand who they are and who they are becoming. In all, 44 students, 5 Elders, and 3 additional staff participated in the space. In this paper, we sought to understand how CIP was experienced by these unique members who co-created and engaged in this space through 10 focus groups with 36 of the CIP members. We found that the counterspace promoted a sense of community, served as an empowering setting, and set the stage for empowering actions and ripple effects beyond its impact on individuals.

Black students at predominantly White institutions (PWIs) contend with racial microaggressions that can lead to negative mental health and academic outcomes. The physical and mental health consequences of the novel coronavirus pandemic are well-known. What remains unknown is how targeted racial hate during a pandemic might have a compounded effect on Black essential workers. The current study examines how future essential workers in helping professions cope with dual crises as they navigate mostly White universities. Study participants were Black university students attending PWIs in the United States enrolled in social work, public health, or psychology programs during the 2020–2021 academic year. Participants completed an online survey that measured racial microaggressions, COVID distress, sense of belonging, engagement in activism, and well-being. Hierarchical regression models revealed COVID distress predicted poorer well-being. Also, COVID distress interacted with racial microaggressions to predict well-being. Findings have implications for developing decolonized learning communities with a liberation pedagogy in community psychology and other helping professions.

When White people are predominantly in power and the discipline has yet to grapple with its own involvement in oppressive and racist ideologies, the concept of empowerment has the potential of being misused, or worse, abused. This is my experience and observation within Community Psychology (CP). In this paper, I interrogate the history of CP, especially the interplay of colonized knowledge production practices and the concept of empowerment, and uncover the use and abuse of well-meaning community psychological principles by scholars and leaders without the critical racial awareness to apply them to communities to which they do not belong. Lastly, I offer a “slash and burn” approach to starting over.

In the midst of recent protests and antiracism movements following the death of George Floyd in May of 2020 and other Black, Indigenous, and people of Color (BIPOC) murdered in the United States by police violence, protestors and advocates around the world recognized the need for Western governments and other institutions to reckon with their own imperial history—to acknowledge the linkage between the slave trade, colonialism, and racism in their countries. This recognition led to the tearing down of statues depicting racist colonial leaders and calling for museums who have perpetuated imperialism and racism through their acceptance and display of looted artifacts to return them. This article sought to answer the question posed in the call for papers, can the many manifestations of racism be effectively dealt with in our society if the status quo is unwilling to engage with the issues, address them, and relinquish power. Further the author argues that cultural looting has its roots in colonialism and racism and discusses implications of the linkage between one's stolen cultural heritage and individual and community well-being. Answers to the question include both yes, manifestations of racism can be addressed, and no, they cannot be addressed when institutions and governments refuse to engage, address the issue and do not relinquish power. The article also includes the author's thoughts on using a living heritage approach to preserve cultural heritage and offers suggestions that community psychologists, advocates and activists can help to decolonize museums as part of the broader social and racial justice movement.