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Racial reckoning is defined as the subjugation of Black, Indigenous, and people of Color (BIPOC) to racial hierarchies and subordinate groups that influence multiple well‐being outcomes throughout the developmental lifespan and across generations. With the two pandemics of racial reckoning and COVID‐19 amidst a growing controversial political landscape, topics around civic engagement have been brought to the forefront of community conversation. Discussions surrounding civic engagement must go beyond addressing issues of public concern and examine the vehicle in which civic engagement may be delivered. This is becoming increasingly important as civic engagement is one of the main avenues of social change through individual and collective action, particularly regarding racial reckoning and healthcare disparities highlighted by COVID‐19. The paper focuses on civic engagement among ethnic minority youth and young adults. An integrated model of civic engagement was created based off what was learned through this review. This proposed model of civic engagement is meant to be the first step to addressing the gap in civic engagement literature for ethnic minority youth. Weaknesses and future considerations regarding the model will also be discussed, as well as any implications for ethnic minority youth and young adults. Highlights: Civic engagement is one of the avenues of social change through individual and collective action.The proposed model is a first step to addressing the gap in civic engagement literature for Black, Indigenous, and People of Color (BIPOC).Future studies should be more deliberate in highlighting its application to BIPOC communities. [ABSTRACT FROM AUTHOR]

As we planned this special issue, the world was in the midst of a pandemic, one which brought into sharp focus many of the pre-existing economic, social, and climate crises, as well as, trends of widening economic and social inequalities. The pandemic also brought to the forefront an epistemic crisis that continues to decentre certain knowledges while maintaining the hegemony of Eurocentric ways of knowing and being. Thus, we set out to explore the possibilities that come with widening our ecology of knowledge and approaches to inquiry, including the power of critical reflective praxis and consciousness, and the important practices of repowering marginalised and oppressed groups. In this paper, we highlight scholarship that reflects a breadth of theories, methods, and practices that forge alliances, in and outside the academy, in different solidarity relationships toward liberation and wellbeing. Our desire as co-editors was not to endorse the plurality of solidarities expressed in the papers as an unyielding methodological or conceptual framework, but rather to hold them lightly within thematic spaces as invitations for readers to consider. Through editorial collaboration, we arrived at the following three thematic spaces: (1) ecologies of being and knowledge: Indigenous knowledge, networks, and plurilogues; (2) naming coloniality in context: Histories in the present and a wide lens; (3) relational knowledge practices: Creative joy of knowing beyond disciplines. From these thematic spaces we conclude that through repowering epistemic communities and narratives rooted in truth-telling, a plurality of solidarities are fostered and sustained locally and transnationally. Underpinned by an ethic of care, solidarity relationships are simultaneously unsettling dominant forms of knowledge and embrace ways of knowing and being that advances dignity, community, and nonviolence., (© 2022 The Authors. American Journal of Community Psychology published by Wiley Periodicals LLC on behalf of Society for Community Research and Action.)

In this introduction to the special issue, we describe some of the rewards and challenges of community-based arts initiatives for our discipline. We explore the inherent tensions between art and science that are reflected in community-based arts activities. We pose larger questions about researching community-based arts activities and defining the arts as a means of promoting social change. The diversity of populations, settings, and issues represented by the papers in the special issue are described and a common set of values, methods of inquiry and action are discussed. [ABSTRACT FROM AUTHOR]

Youth-Led Participatory Action Research (YPAR) is a social justice-focused approach for promoting social change and positive youth development in which youth conduct systematic research and actions to improve their schools and communities. Although YPAR is oriented to generating research for action, with evidence-based recommendations often aimed at influencing adults with power over settings and systems that shape youths' lives, we have little understanding of how YPAR evidence influences the thinking and/or actions of adult policymakers or practitioners. In general, the participatory research field lacks a theoretically informed "use of research evidence" lens, while the use of evidence field lacks consideration of the special case and implications of participatory research. To start to address these gaps, this paper presents a conceptual linkage across these two fields and then provides six illustrative case examples across diverse geographic, policy, and programmatic contexts to demonstrate opportunities and challenges in the use of YPAR evidence for policy and practice. Our illustrative focus here is on U.S. K-12 educational contexts, the most-studied setting in the YPAR literature, but questions examined here are relevant to YPAR and other systems domestically and internationally, including health, educational, and legal systems. HIGHLIGHTS: The use of research evidence (URE) field identifies characteristics of research and conditions that strengthen URE. Youth-led Participatory Action Research is a special case for factors that influence research use. Six case examples across diverse K-12 contexts illustrate facilitators and barriers for YPAR use. We propose next steps for community psychology research and action to promote the study and use of YPAR evidence., (© 2020 Society for Community Research and Action.)

This paper provides an introduction to key aspects of Yup'ik Inuit culture and context from both historical and contemporary community member perspectives. Its purpose is to provide a framework for understanding the development and implementation of a prevention initiative centered on youth in two communities in Southwest Alaska as part of collaboration with the University of Alaska Fairbanks and the National Institutes of Health. This paper is written from the perspective of elders and local prevention workers from each of the two prevention communities. The co-authors discuss their culture and their community from their own perspectives, drawing from direct experience and from ancestral knowledge gained through learning and living the Yuuyaraq or the Yup'ik way of life. The authors of this paper identity key aspects of traditional Yup'ik culture that once contributed to the adaptability and survivability of their ancestors, particularly through times of hardship and social disruption. These key processes and practices represent dimensions of culture in a Yup'ik context that contribute to personal and collective growth, protection and wellbeing. Intervention development in Yup'ik communities requires bridging historical cultural frames with contemporary contexts and shifting focus from reviving cultural activities to repairing and revitalizing cultural systems that structure community. [ABSTRACT FROM AUTHOR]

Community psychology recognizes the need for research methods that illuminate context, culture, diversity, and process. One such method, ethnography, has crossed into multiple disciplines from anthropology, and indeed, community psychologists are becoming community ethnographers. Ethnographic work stands at the intersection of bridging universal questions with the particularities of people and groups bounded in time, geographic location, and social location. Ethnography is thus historical and deeply contextual, enabling a rich, in-depth understanding of communities that is aligned with the values and goals of community psychology. The purpose of this paper is to elucidate the potential of ethnography for community psychology and to encourage its use within the field as a method to capture culture and context, to document process, and to reveal how social change and action occur within and through communities. We discuss the method of ethnography, draw connections to community psychology values and goals, and identify tensions from our experiences doing ethnography. Overall, we assert that ethnography is a method that resonates with community psychology and present this paper as a resource for those interested in using this method in their research or community activism. [ABSTRACT FROM AUTHOR]

We examine historical and conceptual literature in community psychology in order to understand the field's potential to be the socially transformative subdiscipline of psychology to which it aspires. By reviewing papers from two prominent journals and other literature, we conclude that the claim that community psychology is well-suited to social transformation, because it is a product of Sixties' radicalism and is theoretically equipped, is untenable. Systematic accounts of the subdiscipline's origins suggest that the transformative aspirations of current community psychologists do not correspond to the subdiscipline's reformist past. Furthermore, in analyzing three related concepts currently employed in the field-social justice, power, and praxis-we show that each suffers from conceptual ambiguity and a restricted political scope. These conceptual flaws, coupled with community psychology's historical inclination toward social reform, inhibit the possibility of contributing to radical social transformation. We conclude that neither questionable historical claims nor ambiguous and politically dubious concepts support a community psychology of social transformation. We offer solutions for the historical and conceptual problems we identify and, as a broader solution to the problem of engaging in socially transformative work, propose that community psychologists should seek direct political engagement in solidarity with other citizens as fellow citizens not as psychologists., (© Society for Community Research and Action 2017.)

Agitation, as deployed by the Industrial Areas Foundation (IAF), occurs when imaginations and curiosities are piqued, and self-interest is made visible. In this framework, agitation is a step in creating change. In this paper, I outline two agitations within US-based community psychology. I then describe a third agitation that is underway; I add my voice and call for a methodology of diffraction as a contribution to critical reflexivity practices within US-based community psychology. Consistent with the IAF framework, I do not provide solutions. I write this paper as a provocation to help us think imaginatively and creatively about our actions and future, so that we can consider the paradigm shifts needed to move into critical ways of understanding connection, responsibility, accountability, and creating change-of interest during Swampscott and today., (© Society for Community Research and Action 2016.)

The intellectual legacy of Seymour Sarason continues to serve as a critical resource for the field of community psychology. The present paper draws on one of Sarason's favorite aphorisms and two of his seminal writings to suggest the relevance of ideas articulated 35-40 years ago for the current time. Each in their own way highlights the importance of unearthing and interrogating core assumptions underlying our research and our efforts to make a positive difference. The aphorism reminds us that the rhetoric of change is far easier to articulate than to enact and all too often ignores or disguises issues of power among actors. The "misdirection" of Psychology reflected his assertion that the asocial, acultural, and ahistorical nature of American Psychology reflected American culture more generally and ill prepared it to understand and engage in social change, particularly with respect to educational reform. The "anarchist insight" articulated his belief in interrogating the implications of the increasingly interdependent relationship of science and the state for the autonomy of scientists and scientific inquiry. The evidence-based practice movement is offered as an example of the current day relevance of the aphorism and core insights of these two papers. The paper concludes with a plea to rekindle the discussion and continued examination of Sarason's paradigmatic insights for the intellectual and social development of the field.

This article introduces a special issue of the American Journal of Community Psychology that features racial reckoning, resistance and the revolution in the context of a syndemic, the historical subjugation of communities of Color (COC) to racial hierarchies and the coronavirus (COVID‐19). More specifically, this special issue underscores the need for community psychology and other allied disciplines to address this syndemic facing COC. The special issue delivers on the stories of the lived experiences from researchers and community members as it relates to COVID‐19 and COC. Twelve articles are illuminated to challenge the field to create social change. Highlights: This special issue represents an array of voices to answer the call: reckoning, resistance, and revolution as an important endeavor for the field of community psychology.The articles included in this special issue underscore the need for community psychologists to work together with other allied fields to proactively, and strategically center the experiences of communities of Color to understand how different groups have navigated COVID‐19.As we begin 2023 and our communities continue to navigate the effects of COVID‐19 and the work that has been done around issues of racial reckoning, this special issue is an important contribution to the field because it allows community psychologists across the country and internationally to critically analyze, learn and propose interventions that can address more comprehensively and appropriately to better the mental health outcomes of communities of Color, disenfranchised and marginalized groups. [ABSTRACT FROM AUTHOR]

This study proposes an innovative use of a modified version of photovoice for cross‐national qualitative research that allows participants to express their ideas, experiences, and emotions about a topic through photographic language. We examine factors affecting social service providers' work on people experiencing homelessness in Europe. We highlight five advantages of using photovoice in cross‐national research: visual language, methodological flexibility, participatory data analysis, the bottom‐up process, and the promotion of social change. Moreover, we identify key stages of the process: writing a detailed protocol for the implementation and fidelity of the projects, using two levels of data analysis, and disseminating the results. This study provides lessons learned for others who may want to use photovoice in cross‐national research. Highlights: Qualitative methods provide a detailed understanding of people's experiences across countries.This article offers an example of using photovoice to study homeless services in Europe.This study showed the benefit of using photovoice in comparative qualitative research across nations.This study provides recommendations for those who may want to use photovoice in cross‐national research. [ABSTRACT FROM AUTHOR]

A prevalent critique of Alcoholics Anonymous (AA) is that members must adopt an inflexible illness narrative, taking on an "alcoholic" identity and performing a set of practices to address this condition. Conversely, a small body of research suggests that, rather than comprising the uniform adoption of a rigid narrative, integration into AA is achieved by negotiating individual beliefs, values, and preferences with the AA model. To investigate such processes of negotiation, the current study aimed to explore the politics of belonging in AA. The study involved semi‐structured interviews with 15 AA members recruited from meetings across Sydney, Australia, and data were analyzed thematically. Findings illustrated how participants navigated the politics of inclusion/exclusion within AA. While some aspects of AA were found to be negotiable by participants, a non‐negotiable aspect of AA ideology that emerged was the axiom that "alcoholics" have no control over alcohol and therefore should maintain abstinence. Findings raise questions about how the politics of belonging in AA may shift over time following broader patterns of societal change. Highlights: •This study demonstrates that many aspects of Alcoholics Anonymous (AA) ideology and practices can be negotiated and adapted.•The acceptance of powerlessness over alcohol emerged as a non‐negotiable aspect of AA ideology.•The politics of belonging in AA may shift further over time following broader societal changes. [ABSTRACT FROM AUTHOR]

Community psychology is driven by the values of social justice, action, and accountability to oppressed groups, with a large body of literature devoted to understanding how to work in partnership with communities through participatory methodologies (e.g., community‐based participatory research, participatory action research). However, some community psychologists may work in partnership with oppressive institutions (e.g., the criminal justice system) in order to transform these institutions toward greater equity and justice. In this conceptual review, I explore the unique challenges and opportunities of partnering with oppressive institutions for social change. First, I define oppressive institutions as those that are hierarchy‐enhancing under social dominance theory and draw on theories of social change to explain when and why we might choose to partner with these institutions in research and action. I then review case studies of the ethical dilemmas community psychologists have faced in such partnerships. Finally, I propose a conceptual framework for practicing accountability when partnering with hierarchy‐enhancing institutions. This framework includes specific practices that research/evaluation teams might incorporate into their relationships with institutional partners and communities impacted by the institution. Highlights: This article reviews challenges in partnering with oppressive institutions for social change.Case studies of these partnerships demonstrate the potential for collusion with oppression.I propose a conceptual framework for practicing accountability to our values in these partnerships. [ABSTRACT FROM AUTHOR]

Domestic violence affects women globally. Domestic violence in India is embedded in structures of patriarchy, cultural norms, and a conservative social structure (Biswas, 2017). Community narratives help to create meaning and impact human behavior and can be tools of empowerment (Rappaport, 1995). They can also provide an important means of detecting changes in norms. Community engagement efforts that focus on empowering communities can play an important role in creating empowering narratives. Organizational settings like grassroots agencies can play a salient role in providing opportunities for community engagement leading to the creation of new community narratives and personal stories. This study sought to examine the work of a grassroots agency in India engaged in community action aimed at social change in the response to domestic violence, with a special focus on understanding shifting community narratives related to the response to domestic violence. Based on data from semi‐structured interviews, archival data, and participant‐observations, and using a modified‐grounded theory approach, our results identified five major themes reflecting counter narratives on domestic violence. These included (a) awareness and discourse on gender related issues, (b) framing domestic violence as a social issue, (c) supporting the empowerment of women, (d) supporting disclosure of violence, and (e) supporting intervening in cases of violence. Implications of our findings for social change work in the response to domestic violence are discussed. Highlights: Community narratives can provide an important means of detecting changes in norms.Social movements can target and change community narratives to redefine problems.Community engagement that empowers communities can create empowering narratives.This study highlights various counter narratives in the response to domestic violence.Implications for social change work are discussed. [ABSTRACT FROM AUTHOR]

Indigenous youth suicide remains a substantial health disparity in circumpolar communities, despite prevention efforts through primary health care, public health campaigns, school systems, and social services. Innovations in prevention practice move away from expert‐driven approaches to emphasize local control through processes that utilize research evidence, but privilege self‐ determined action based on local and personal contexts, meanings, and frameworks for action. "Promoting Community Conversations About Research to End Suicide" is a community health intervention that draws on networks of Indigenous health educators in rural Alaska, who host learning circles in which research evidence is used to spark conversations and empower community members to consider individual and collective action to support vulnerable people and create health‐promoting conditions that reduce suicide risk. The first of nine learning circles focuses on narratives of local people who link the contemporary youth suicide epidemic to 20th century American colonialism, and situates prevention within this context. We describe the theoretical framework and feasibility and acceptability outcomes for this learning circle, and elucidate how the educational model engages community members in decolonial approaches to suicide prevention education and practice, thus serving as a bridge between Western and Indigenous traditions to generate collective knowledge and catalyze community healing. Highlights: This study examines narrative linkages between Alaska Native youth suicide and colonial violence.Alaska Natives linked youth suicide to culture loss, social suffering, and rapid social change.Innovations in prevention practice call for decolonial and community‐based approaches.PC CARES utilizes decolonial pedagogy to support self‐determined prevention practicein rural AK.Participants expressed collective strength and aspirations to lead suicide prevention practice. [ABSTRACT FROM AUTHOR]

The neoliberal academy is, at its core, an apparatus through which coloniality sustains itself. Despite the academy's self‐promotion as a catalyzing institution that prepares students to become agents of social change and transformation, some students and faculty experience it as a crucible of oppression. In this essay I trace the beginnings of a project I was a part of in which I worked alongside students who demanded that a psychology program in the university be transformed into a force for decoloniality. I reflect on some of the conditions of coloniality that students actively resisted at one college and that exist elsewhere within the university. Juxtaposed against manifestations of coloniality in the university are synopses of student's experience of them. These synopses provide insight into why students have chosen to resist coloniality in the academy. I also outline a pedagogical response to coloniality that I created given students' desire for decoloniality. Finally, and with the permission of student artists, two liberation psychology student art projects are included to make visible the rise in subjectivity that becomes possible when a decolonial atmosphere is created within the university. Highlights: The neoliberal academy is a site of coloniality where dehumanization is experienced.Transformative psychologies exist and are effective tools for dismantling coloniality.Decolonial atmospheres are dialogical and affective spaces for engagement with social realities.Decolonial atmospheres spur increases in subjectivity.Decolonial atmospheres promote rehumanization including the realization ofdecolonial attitudes. [ABSTRACT FROM AUTHOR]

Using a mixed-method analysis, we propose and test a framework for predicting the international development of community psychology ( CP) and community development ( CD) as two examples of applied community-based research ( CBR) disciplines aiming to link local knowledge generation with social change. Multiple regressions on an international sample of 91 countries were used to determine the relative influences of preexisting grassroots activism, population size, social and economic development, and civil liberties on estimates of the current strength of CP and CD based on Internet search and review of training courses and programs, published articles and journals, and professional organizations and conferences in these countries. Our results provide support for the proposed model and suggest that grassroots activism positively accounts for the development of CP and CD, above and beyond the influences of the other predictors. Brief qualitative case-study analyses of Chile (high CP, low CD) and Ghana (high CD, low CP) explore the limitations of our quantitative model and the importance of considering other historical, sociopolitical, cultural, and geographic factors for explaining the development of CP, CD, and other applied community studies. [ABSTRACT FROM AUTHOR]

Community psychology has long been concerned with social justice. However, deployments of this term are often vague and undertheorized. To address this weakness in the field's knowledge body we explored John Rawls's theory of social justice and Amartya Sen's economic theory of the capabilities approach and evaluated each for its applicability to community psychology theory, research, and action. Our unpacking of the philosophical and political underpinnings of Rawlsian theory of social justice resulted in identifying characteristics that limit the theory's utility in community psychology, particularly in its implications for action. Our analysis of the capability approach proposed by Amartya Sen revealed a framework that operationalizes social justice in both research and action, and we elaborate on this point. Going beyond benefits to community psychology in adopting the capabilities approach, we posit a bi-directional relationship and discuss how community psychology might also contribute to the capabilities approach. We conclude by suggesting that community psychology could benefit from a manifesto or proclamation that provides a historical background of social justice and critiques the focus on the economic, sociological, and philosophical theories that inform present-day conceptualizations (and lack thereof) of social justice for community psychology. [ABSTRACT FROM AUTHOR]