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Current discussion on coloniality dismantles structures embedded in neoliberal capitalism that maintain and perpetuate social pathologies. Theories and praxes emerging from Abya Yala (North, Central, and South America) provide academic and nonacademic contributions to co-construct community psychologies de otra manera (otherwise). These accountable ways of knowing and acting in cultural context and local place, become ways of making counterculture to inform decolonial community psychologies. The epistemologies of the Global South have produced invaluable teachings for transformative revisions of community psychology within frameworks that go beyond liberation and toward decoloniality. Activist women and decolonial feminists from the Global South, contest patriarchal rationality and universalism and co-construct new ways of being, thinking-feeling, sentipensar, and acting. Decolonial paradigms weave networks of solidarity with communities in their struggles to sustain Indigenous cosmovisions, delinking from western-centric ideologies that are not anthropocentric and promote sustainability, epistemic and ecological justice, and Sumak Kawsay/Buen Vivir (wellbeing) that includes the rights of the Earth. This paper deepens into decolonial community psychologies from Abya Yala that are making the road caminando (walking) de otra manera by applying methodologies of affective conviviality with communities, sentipensando, and co-authoring collective stories that weave pluriversal solidary networks within ecologies of praxes into colorful tapestries of liberation. These are the proposed coordinates to sketch pathways toward decoloniality., (© 2021 Society for Community Research and Action.)

A first-person narrative essay is presented through a critically reflexive auto-ethnography of a community psychologist's experiences as a member of the Society for Community Research and Action (SCRA) and (as of this writing) co-chair of the Cultural, Ethnic and Racial Affairs council. Through this methodological orientation, an analysis of some of the discourses that circulated within the SCRA listserv in relation to the murder of Mr. George Floyd, and amidst an ensuing pandemic are analyzed and discussed in relation to Anzaldúa's seven stages of conocimiento. The intentions that guide and ground this first-person account are to animate deeper reflection, accountability, and solidarity-in-action, as well as an organizational shift in the culture of the SCRA. Guided by a set of questions-What accounts for the organizational silences within the SCRA? How did the SCRA respond or engage with the murder of Mr. Floyd, anti-Blackness, Black Lives Matter, and related racial justice efforts?-the purpose is to turn a critical social analysis gaze to the SCRA in order to align its purpose, values, and mission with liberation and a decolonial feminist praxis. Anzaldúa's seven-stage framework of conocimiento is utilized to describe the possibilities for an organizational cultural shift in the SCRA that aligns with racial justice and liberatory decolonial feminist praxes., (© 2022 The Authors. American Journal of Community Psychology published by Wiley Periodicals LLC on behalf of Society for Community Research and Action.)

Community-based participatory research (CBPR) approaches to promoting justice focus on working from the ground up and giving a voice to marginalized communities regarding their concerns, potential solutions, and how to address social justice issues that matter to them. The pursuit of justice is often related to efforts to attain personal as well as collective well-being. In this paper, we illustrate three exemplars of community psychologists' efforts to promote justice. Within each case study, we discuss the social and community context and examine how the researchers built partnerships and solidarity, developed ways of doing, and approached challenges and solutions. First, we present an example to promote economic justice through an entrepreneurship initiative developed in collaboration with young Black youth with disabilities in the United States. The second case illustrates an effort to promote reproductive justice in collaboration with Roma women and girls in Spain. The third exemplar depicts the use of life stories as a method to raise the voices of displaced, marginalized indigenous women in Peru. Based on these three case studies, we present a synthesis model of social justice. We also discuss implications for future studies emphasizing the importance of engaging community participants in research meaningful ways, developing sustainable partnerships, and decolonizing research., (© 2022 Society for Community Research and Action.)

Historically, atrocities against Black, Indigenous, and Women of Color's (BIWoC) reproductive rights have been committed and continue to take place in contemporary society. The atrocities against BIWoC have been fueled by White supremacy ideology of the "desirable race" and colonial views toward controlling poverty and population growth, particularly that of "undesirable" races and ethnicities. Grounded in Critical Race Theory, this paper aims to provide a critical analysis of historical and contemporary violations of BIWoC reproductive rights; discuss interventions based on empowerment and advocacy principles designed to promote women's reproductive justice; and discuss implications for future research, action, and policy from the lenses of Critical Race Theory and Community Psychology. This paper contributes to the special issue by critically analyzing historical and contemporary racism and colonialism against BIWoC, discussing implications for future research and practice, and making policy recommendations., (© 2023 The Authors. American Journal of Community Psychology published by Wiley Periodicals LLC on behalf of Society for Community Research and Action.)

Generations of scholars and activists have argued that racial inequities emerge not only because of racist ideologies but also from a hierarchical system of racial oppression. This theoretical tradition has highlighted numerous ways in which systemic racism manifests itself, from racist policies to differential access to material conditions and power. However, given that by definition systemic racism is focused on systems, theories of systemic racism would be more comprehensive and actionable by drawing on scholarship related to systems thinking. Systems thinking is a conceptual orientation that aims to understand how different types of systems function over time. This paper builds on the work of previous scholars to propose a systems thinking approach to understand and strategically disrupt racist systems. We provide a typology of system characteristics (organized into the categories of paradigms, structures, elements, and feedback loops) that together can be used to help understand the operation of systemic racism in different system contexts. The paper also provides an approach to identify and strategically target multiple system leverage points to simultaneously disrupt the status quo of racial inequity and promote the emergence of conditions enabling racial equity. This systems thinking approach can be used to guide learning and action within an ongoing process of antiracist praxis. Highlights: Theories of systemic racism could be enhanced by infusing a systems thinking orientation.System paradigms, structures, elements, and feedback loops interact to reinforce systemic racism.Shifting multiple system leverage points can promote the emergence of racial equity. [ABSTRACT FROM AUTHOR]

In the United States, college has often served as an incubator for social change agents in the form of student activism and participation in broader social movements. Historically Black colleges and university (HBCUs) have played a pivotal role in social justice movements since their inception with the most notable example being the central role of HBCUs in the Civil Rights Movement. The role of HBCUs in cultivating exemplary leaders provides invaluable examples and frameworks for tackling the dual pandemics of COVID-19 and the latest racial reckoning. The purpose of this paper is to provide a case study of how an all-male HBCU contributes to the development of moral leadership and how that tradition has evolved with the current dual pandemics. We provide a historical overview of Morehouse's leadership models and provide a case study from students currently enrolled at Morehouse College, the only all-male, historically Black college in the United States. Student participants described how leadership has evolved from previous generations, the impact of social media, and what it means to be a moral leader and how the HBCU tradition, shapes leadership., (© 2023 Society for Community Research and Action.)

In this paper, we present community‐anchored counterstorytelling as a form of epistemic justice. We—the Miya Community Research Collective—engage in counterstorytelling as a means of resisting and disrupting dehumanization of Miya communities in Northeast India. Miya communities have a long history of dispossession and struggle – from forced displacement by British colonial rulers in the early 19th century to the present where they face imminent threats of statelessness. Against this backdrop, we theorize "in the flesh" to interrogate knowledges and representations systematically deployed to dispossess Miya people. Simultaneously, we uplift stories and endeavors that (re)humanize Miya people, creating/claiming cultural, knowledge, and political spaces that center peoples' struggles and resistance. Across these stories, we offer counterstorytelling as a powerful mode of recentering knowledges from the margins—a decolonial alternative to neoliberal epistemes that maintain institutions/universities as centers of knowledge production. [ABSTRACT FROM AUTHOR]

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). Highlights: The prison industrial complex (PIC) is a White supremacist system of violence that needs to be abolished.PIC abolition would replace systems of punishment and control with care and accountability.Community psychology (CP) and abolition are aligned in commitments to social justice and systems change.CP and abolition have misalignments, but they can be shifted.Aligning with abolition will help CP follow the "decolonial turn" for which many are calling. [ABSTRACT FROM AUTHOR]

Psychologists in the helping professions have long accepted the idea that cognitions have implications for mental health and wellbeing. Community psychologists have further established the importance of context and systems in the etiology of mental health problems. In this paper, we argue that as a discipline that prioritizes social justice, community psychology should consider associations between cognitions about structural and systemic inequality and individual mental health, particularly in marginalized populations. As one illustration of this argument and its complexities, we asked if and to what degree mental health was concurrently associated with adolescents' beliefs in societal fairness (i.e., system-justifying beliefs), attending to gender differences. Our findings were informed by a sample of 196 adolescents residing in detention facilities (49.50% girls; 51.75% Black/Caribbean, 21.68% multiracial; 15.38% Hispanic/Latine; 27.98% LGBTQ+). These youth represent an understudied group in the research literature addressing fairness beliefs and their influence on wellness. Results suggested that boys were more likely to endorse societal fairness compared to girls, but these beliefs were unrelated to their mental health. However, we found a significant gender moderation such that girls who perceived society to be fair reported lower levels of internalizing and externalizing mental health problems. We discuss implications for theory, research, and intervention., (© 2021 Society for Community Research and Action.)

The Health Equity Advancement Lab (HEAL) at the University of Iowa College of Public Health began in 2012 to support students, researchers, and community members interested in tackling persistent health inequities through a community‐based participatory research (CBPR) approach. Using concepts from critical consciousness theory, we developed an approach to building students', faculty members', and community partners' capacity to engage in CBPR to promote health equity that involved immersion in developing CBPR projects. Our paper describes the evolution of HEAL as a facilitating structure that provides a support network and engages diverse stakeholders in critical reflection as they participate in research to advance health equity, and resulting political efficacy and social action. We describe one HEAL‐affiliated research project that employs a CBPR approach and has a strong focus on providing transformative learning experiences for students, faculty, and community members. We highlight challenges, successes, and lessons learned in the application of critical consciousness as a framework that engages diverse academic and community partners seeking to promote health equity. We argue that critical consciousness is a relevant theoretical framework to promote transformative learning among students, faculty, and community partners to promote health equity research in diverse communities. Highlights: This paper describes the development and evolution of the Health Equity Advancement Lab (HEAL).HEAL emphasizes transformative learning opportunities for students, faculty and community partners.HEAL is guided by community‐based participatory research principles & critical consciousness theoryHEAL creates a support network to promote health equity research in diverse communities.We describe one HEAL‐affiliated CBPR study that exemplifies transformative learning experiences. [ABSTRACT FROM AUTHOR]

Abstract: This paper examines the issue of poverty among people with serious mental illness (SMI), positioning it as a key issue to be confronted by community mental health systems and practitioners. The paper reviews three perspectives on poverty, considering how each sheds light on poverty among people with SMI, and their implications for action: (a) monetary resources, (b) basic needs, and (c) capabilities. The paper argues that community mental health programs and systems are currently unable to address poverty as they are overly focused on individual‐level interventions that, on their own, cannot raise people out of poverty. The paper calls for a social justice value, informed by the concept of citizenship, as a necessary complement to the recovery concept that has informed community mental health practice for almost 25 years. Finally, the paper argues that community psychologists, with their concepts, methods, and values, are well positioned to contribute to this important issue. However, it also contends that addressing poverty requires collaboration from community psychologists with researchers and practitioners from other fields and domains of expertise to begin to make progress. [ABSTRACT FROM AUTHOR]

Highlights: An example of decolonial pedagogy connected to community psychology values.Illustrates the potential outcome of praxis assignments connected to social justice.An example of how class projects can raise student awareness and activism. This article explores how decolonial pedagogy can develop a sense of student activism (Portillo, 2013; Tejada & Espinoza, 2003; Villanueva, 2013). Decolonality in the classroom requires decentering dominant groups to make space for marginalized voices and experiences (Cruz & Sonn, 2011). Aligned with community psychology values (Amer, Mohammed, & Ganzon, 2013), this paper argues for the importance of employing decolonial pedagogy in undergraduate learning through praxis projects. Centering the analysis on one college course in United States, the author showcases how a large‐scale class project can engage students in decolonial thinking and foster an interest in social action. The Practical Activism Project, a 45 student collaborative project, explores how class projects can work to decolonize the classroom environment and further push students toward social action and activism. Co‐authored with some undergraduate students from this course, this article will examine how decolonizing‐informed class projects can lead to campus activism that has spearheaded institutional change for marginalized students. Integrating both perspectives, the authors conclude with lessons learned from this project and advice for future educators. [ABSTRACT FROM AUTHOR]

Community psychology has long stood as a social justice agitator that encouraged reformation both within and outside of the academy, while keeping a firm goal of building greater well‐being for people in communities. However, community psychology's historically Euro‐centric orientation and applied, interventionist focus may inadvertently promote colonial agendas. In this paper, we focus on the example of Indigenous Pacific peoples, drawing upon experience working among Indigenous iTaukei Fijian communities and with Indigenous frameworks for promoting student success in Aotearoa New Zealand and Canada. We outline how community psychology curricula can strive toward decolonization by (a) teaching students to respectfully navigate complexities of Indigenous knowledge and traditions that contest colonial ways of being and doing, (b) act as facilitators who build toward collaborative community projects and model this research practice to students, and (c) boost Indigenous student success by fostering relationships with instructors and fellow students that are embedded within the relational model of self that is often absent in individualistic‐oriented Western academic settings. Highlights: Examples of work toward decolonizing via indigenizing through work with Pacific peoples. Examples of teaching and research practice in Aotearoa New Zealand and Turtle Island Canada. Suggest pedagogy challenging colonial narratives, responsive research, and indigenous student support. [ABSTRACT FROM AUTHOR]

Community psychology's history has traditionally been described within the context of U.S. history, silencing contributions from people of color from the Americas, Asia, the Pacific Islands, and Africa. In a MA/PhD specialization in Community Psychology, Liberation Psychology, Indigenous Psychologies, and Ecopsychology at Pacifica Graduate Institute, we are attempting to steer into critical dialogues about modernity, coloniality, and decoloniality, closely examining our curriculum and pedagogy, including our approaches to fieldwork and research. Turning to Indigenous psychologists, decolonial and critical race theorists, and cultural workers within the U.S. and from the Global South, we are attempting to challenge coloniality in the social sciences, community psychology, and in our own thinking and teaching to unmask hegemonic assumptions and open space for decolonial theory and practice. In this paper, we explore ways in which we are working with our graduate students and faculty to co‐construct a decolonial curriculum that integrates decoloniality so that knowledges from historically silenced locations, as well as anti‐racist and other decolonial praxes can co‐exist and thrive. Highlights: Critical community psychology educators must confront injustice. Injustice in the forms of colonialism, neoliberal globalization, coloniality, and capitalism. Developing decoloniality in education requires clarity of intention and critical dialogue. Key is solidarity with those who live and practice decolonial forms of resistance. Doctoral education is a paradox, accompanying communities with humility as we move toward justice. [ABSTRACT FROM AUTHOR]

In this paper we discuss the ongoing colonial relationship between Indigenous and non‐Indigenous peoples in Canada with a consideration of how to align the principles and core values of community psychology in relation to Indigenous rights, decolonization, and social justice. In working with Community Psychology values to address issues of social justice it is necessary to recognize that empowerment alone is only one half of the solution. While our discipline focuses on oppression and the empowerment of vulnerable and disenfranchised populations we generally fail to consider the relational aspects of power and justice. Specifically, in recognizing power inequities the focus is often placed on empowerment among vulnerable or subjugated communities while neglecting the requisite counterbalance of consciousness‐raising and de‐powerment of dominant populations. The authors provide three personal accounts from a non‐Indigenous faculty member, an Indigenous doctoral student, and a recently graduated non‐Indigenous Masters student. We share our experiences of conscientization and decolonization within the post‐secondary and graduate education systems. We describe an educational context, a pedagogical praxis, and our efforts to bridge the theories of Settler colonialism and community psychology. From our individual and collective reflections of engagement with decolonization in the education system we present an emergent framework that highlights four principles for decolonization. In implementing these principles we discuss the co‐creation of safe(r), decolonized spaces within post‐secondary institutions through deconstructing dominant narratives and illuminating Indigenous narratives of self‐determination with attention to the de‐powerment of non‐Indigenous faculty and students. Highlights: Provides novel standpoint reflections on decolonization by Indigenous and non‐Indigenous authors.Contributes to critical scholarship on concepts of allyship and depowerment in Community Psychology.Offers four practice principles for decolonizing the academy and the Community Psychology classroom. [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.)

This article examines memory as a tool for transnational solidarity that is grounded in spiritual connection with those who have been disappeared or killed by state actors in Colombia. Remembering is one of the ways people come together to push against mechanisms of state violence that render survivors as invisible. By interviewing 15 survivors of state violence in Colombia, this study shows how memory is a life force transmitting agency while simultaneously keeping survivors' memory alive through a network of spiritual solidarity. In this ethnographic research, I ask: How can memory, grounded in spiritual connection, be a form of transnational solidarity and a tool for healing and social justice? The findings offer a powerful definition of spiritual solidarity and show how it is done through memory practices by (1) using memory symbols in everyday actions to connect to loved ones, (2) keeping the memories of loved ones alive by "seeing" them in others and in their surroundings, (3) creating spaces for others to build a spiritual relationship with their own loved ones, and (4) making memory work life's purpose. This article concludes with a set of recommendations for how to conduct community psychology research in service of social justice movements. Highlights: Spiritual solidarity is essential to understanding survivors' strength in the face of state violence.Transnational spiritual solidarity guides the way research is done with survivors of state violence.Memory practices keep the memory alive of those who have been forcibly disappeared or murdered.Survivors' memory practices build relationships of solidarity with loved ones no longer present. [ABSTRACT FROM AUTHOR]

System actors of color are considered a key intervention to reduce disparities in the juvenile legal system precisely because they share intersectional experiences of oppression similar to those experienced by system‐involved youth. In this study, we interrogate the assumption that diversifying the workforce can remedy intersectional disparities in youth outcomes. Grounded in intersectionality, we analyzed semi‐structured interviews with 17 (12 women, five men) actors of color—eight at the frontline, five at the mid‐level, and four at the top level. Specifically, we examined their narratives of lived oppressions, juxtaposed these narratives with their articulations of how well the system meets its welfare mandate, and examined actors' sense of their ability to contribute to girls' welfare, attending especially to how these experiences vary by their positions in the system's hierarchy. Our findings suggest that actors of color indeed share experiences of oppression as system‐involved youth, particularly along axes of race and gender. Further, across all levels of institutional positionality, actors articulate a disjunction, revealing the system's accountability to bureaucratic and funding structures rather than girls; they respond to this disjunction through resistant actions—with different degrees of effectiveness—anchored in accountability to girls, and by envisioning how, given their roles and relative power, the system can meet its social welfare mandate. Highlights: System actors of color invoke shared experiences of oppression as system‐involved youth.Actors articulate system disjunction—a disconnect between the welfare mandate and system praxis.Actors resist system disjunction through practice and policy—within the limits of their positions.Examining intersections between social and institutional positions is necessary for systems change. [ABSTRACT FROM AUTHOR]

Mentor training on cultural humility is an area of needed support in formal youth mentoring relationships. This pilot study used an experimental design to examine the role of a social justice and race equity training on volunteer mentors' cognitive and affective outcomes related to cultural humility in mentoring. The sample included 99 volunteer mentors paired with adolescent mentees in an established formal mentoring program. Mentors predominantly identified as White (89%), and the majority (72%) were paired with youth of color. Participants were randomly assigned to either the training or control condition. Findings from intention‐to‐treat analyses indicated that training group participants (n = 49) exhibited greater increases in self‐efficacy to provide racial/ethnic support over time than participants in the control group (n = 50). As‐treated analyses indicated that training attendees (n = 23) exhibited greater increases in self‐efficacy to provide racial/ethnic support over time than participants who did not attend the training (n = 76). Results indicated no significant changes over time in participants' training content knowledge, awareness of racial privilege, ethnocultural empathy, or social justice interest and behavioral intentions. Analyses also indicated an attendance bias within the training condition, such that mentors who attended the training reported significantly more awareness of racial privilege, social justice interest, and social justice behavioral intentions compared to training condition mentors who were invited but did not attend the training. Implications for training volunteer mentors within formal mentoring programs are discussed. Highlights: The training increased mentors self‐efficacy to provide racial/ethnic support.Optional social justice trainings are attended by mentors who are more interested in the topic.Cultural humility training for volunteer mentors should be ongoing throughout the relationship. [ABSTRACT FROM AUTHOR]

This study examines emerging adults' perceived motivations and barriers to social justice engagement, and how their social identities shape involvement. We conducted in‐depth interviews with service‐learning students (n = 30). Thematic analysis of interview data revealed that participants perceived several motivations and barriers to engagement, including the following: (a) the current political climate, (b) self‐efficacy to make small‐scale changes, (c) social support in action, (d) proximity to the social issue, (e) knowledge of resources, and (f) limited personal resources. Participants also described how their identities shaped engagement such that participants reflected upon their multiple privileged and marginalized identities and how their identities influenced their approach to engaging with a particular social issue. Findings have implications for recruiting and sustaining emerging adults' involvement in activities aimed at changing social issues. Highlights: This study explored factors that motivate or prevent emerging adults from engaging in social action.Emerging adults were motivated and deterred by individual and community‐level factors.Emerging adults reflected upon their multiple identities and positioning to a social issue.Findings can help inform strategies for engaging emerging adults in social action. [ABSTRACT FROM AUTHOR]

Community participation can be considered a pillar for the promotion of social justice and well‐being for immigrants in new countries. Participation may be influenced by different forms of oppression which decrease opportunities for immigrants to be engaged. The present study explores the difficulties that Peruvian immigrants encountered and still encountering to participate in Santiago de Chile through in‐depth qualitative interviews. Eighteen semi‐structured interviews were conducted with Peruvian leaders of Ethnic Community Based Organizations (ECBOs) in Santiago de Chile. Interviews focused on the community engagement of Peruvians highlighting the difficulties they encountered when deciding whether to engage and throughout the process of carrying out their commitment, along with their perceptions when trying to engage their compatriots. The present study contributes to the literature in three aspects. First, it focused on the phenomenon of South–South migration. Secondly, it delved into the psychological and structural barriers that immigrants' experience, considering their disadvantaged conditions. Thirdly, it used Situational Analysis, along with the constructionist drift of Grounded Theory, which is widely used in critical, qualitative research, and is sensitive to producing situated knowledge. Coding and mapping analysis identified experiences related to historical trauma, transnational bonds, and dominant master narratives in both countries as well as challenges due to balancing time and priorities, surviving institutional deterrents, and inter‐organizations competitiveness. Finally, transnational commitments, mechanisms of social disconnection, and under valuated rights that Peruvians may live in Chile were pointed out. These results intend to have practical implications for immigrants and for community psychologists. Highlights: Community participation of immigrants is a pillar for the promotion of social justice.Psychological and structural barriers to community participation of immigrants must be detected.Barriers can be related to historical and transnational connections of immigrants.Barriers can be related to the difficulties of continuing with a community‐based organization.Barriers can be related to the psychological empowerment of immigrants. [ABSTRACT FROM AUTHOR]

Highlights: Multilevel strengths‐based intervention decreases refugee distress and improves protective factors.Holistic focus on psychological, material, social, educational, and cultural needs is effective.High recruitment/retention rates support importance of non‐stigmatizing universal interventions.Refugee Well‐being Project (RWP) intervention reaches refugees unlikely to access formal mental health services.RWP circumvents typical barriers to services (stigma, trust, linguistic/cultural appropriateness). Understanding processes that support the well‐being of the unprecedented numbers of forcibly displaced people throughout the world is essential. Growing evidence documents post‐migration stressors related to marginalization as key social determinants of refugee mental health. The goal of this RCT was to rigorously test a social justice approach to reducing high rates of distress among refugees in the United States. The 6‐month multilevel, strengths‐based Refugee Well‐being Project (RWP) intervention brought together university students enrolled in a 2‐semester course and recently resettled refugees to engage in mutual learning and collaborative efforts to mobilize community resources and improve community and systems responsiveness to refugees. Data collected from 290 Afghan, Great Lakes African, Iraqi, and Syrian refugees at four time points over 12 months were used to test the effectiveness of RWP to reduce distress (depression and anxiety symptoms) and increase protective factors (English proficiency, social support, connection to home and American cultures). Intention‐to‐treat analyses using multilevel modeling revealed significant intervention effects for all hypothesized outcomes. Results provide evidence to support social justice approaches to improving refugee mental health. Findings have implications for refugees worldwide, and for other immigrant and marginalized populations who experience inequities in resources and disproportionate exposure to trauma/stress. [ABSTRACT FROM AUTHOR]

Abstract: This study examines a psychosocial process linking women's involvement in a grassroots women's organization with skills and experiences to promote empowered solidarity. Empowered solidarity is described as a process of increasing the sense of connection and capacity to create social transformation among a group of people united by interest in addressing a social issue. Data collected and analyzed for this research were 298 quantitative surveys conducted with two groups of women living in rural Nicaragua. One group of women were members of a grassroots feminist organization, and the other group lived in nearby communities where the organization did not offer programs. Findings document higher levels of leadership skills and sense of community, and lower levels of powerlessness among members of the organization. Additionally, tests of a process model using structural equation modeling provides support for a model that links involvement in the organization to women's increased interest in, capacity and experience in working to support women, broadly. Overall findings from this research are valuable to both community psychologists and groups seeking to enhance social justice and uphold feminist values of equity and community well‐being. [ABSTRACT FROM AUTHOR]

This narrative outlines our challenges in studying power and power structures within an individual-level ethical framework. Taking a social ethics perspective, we share the story of our 'sticky situation' (Campbell, ) that transpired during a multi-year community partnership. We were asked, by our community partners, to help collect interview data without informed consent. As a team of community-engaged university researchers, we were faced with a seemingly easy ethical situation (no consent, no research) that had unexpectedly complicated and long-lasting consequences. This experience revealed to us how community-engaged research and action, under a traditional ethics framework, can often work to protect those in positions of power and offer little to disrupt the status quo. Reflecting on the tension between individual and social ethics, we discuss the limitations of an individual-level framework, including the definitions for respect for persons, justice, and beneficence, on our ability as a field to understand, critique, and contribute to the dismantling of oppressive power structures. [ABSTRACT FROM AUTHOR]

This article explores an ethical dilemma that arose from the author's involvement in a project intended to identify and address the needs of seven batey communities in the Dominican Republic. In the summer of 2014, the author conducted a large-scale needs assessment to inform strategic planning for a foundation that was invested in community development work in those communities. Through a collaborative process, the author worked with the foundation, representatives of the migrant communities, and other researchers to develop survey and focus group tools that were administered to 1,360 and 54 people, respectively. Data collection, analysis, and dissemination proceeded as planned. The conflict and resulting ethical dilemma emerged at the point of data interpretation and strategic planning, processes that revealed that the different parties held conflicting theories of poverty. The ideological conflicts related to why poverty exists, who is responsible for it, and what should be done about it made proceeding with the project ethically tenuous for the author. The author describes the values and theories of ethics on which she relied to navigate this challenge, as well as reflections on her continued participation in the community development process. [ABSTRACT FROM AUTHOR]

Discussions of community psychology ( CP) ethics often examine how we might best uphold CP values in community-based practice. However, for many community psychologists in faculty positions, our main domain of practice is the undergraduate classroom. Teaching is essential to the growth and sustainability of our field as prospective students tend to discover CP during their undergraduate studies. University-based work is also a key site of CP practice. Universities are contested spaces where interlocking forms of oppression manifest in many ways, including teaching (e.g., what is taught, how, by whom, to whom). CP values compel us to treat our classrooms as more than just information transmission spaces; just as there is no value-neutral research, there is no value-neutral course content or classroom practice. This first-person narrative explores ethical issues that arise when we put CP values, specifically social justice, respect for diversity, participation, and wellness, in conversation with pedagogical best practices and course content in higher education. It presents interrelated ethical dilemmas and the authors' conflicted responses. We conclude with a four-part call to the field for dedicated scholarly spaces and supports focused on the development and study of undergraduate CP pedagogy. [ABSTRACT FROM AUTHOR]

In this article, we describe ethical tensions we have faced in the context of our work as intervention scientists, where we aim to promote social justice and change systems that impact girls involved in the juvenile legal system. These ethical tensions are, at their core, about resisting collusion with systems of control while simultaneously collaborating with them. Over the course of designing and implementing a randomized controlled trial ( RCT) of an ecological advocacy intervention for girls, called ROSES, ethical paradoxes crystalized and prompted us to engage in critical reflection and action toward the aim of moving away from conducting research on legal-system-involved girls and moving toward a more democratic, participatory process of inquiry with girls. Our experience revealed two intertwined paradoxes that ultimately served generative purposes. First, in collaborating with legal system stakeholders, we observed a single story of girls' pathology narrated for girls, without girls, and ultimately internalized by girls. Second, in reflecting critically on the ethical implications of our study design, it became clear that the design was grounded in a medical model of inquiry although the intervention we sought to evaluate was based, in part, on resistance to the medical model. We describe emergent ethical tensions and the solutions we sought, which center on creating counternarratives and counterspaces that leverage, extend, and disrupt our existing RCT. We detail these solutions, focusing on how we restructured our research team to enhance structural competence, shifted the subject of inquiry to include the systems in which youth are embedded, and created new opportunities for former research participants to become co-researchers through formal roles on an advisory board. [ABSTRACT FROM AUTHOR]

Youth mentoring interventions are often designed with the intention of promoting improved outcomes among marginalized youth. Despite their promise to reduce inequality through the provision of novel opportunities and increased social capital to marginalized youth, youth mentoring interventions hold the potential to reproduce rather than reduce inequality. In the current review, we explore literature on youth mentoring that has incorporated a social justice lens. We conclude that there is a need for greater attention to principles of social justice in the design, implementation, and evaluation of youth mentoring interventions. After reviewing the literature, we make recommendations for research and practice based on a social justice perspective and explore alternatives to traditional youth mentoring that may allow for better alignment with social justice principles. [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]

The decision to migrate is normally based on expectations of improving one's actual living conditions and therefore, one's well-being. However, these expectations are not usually met in receiving contexts that relegate newcomers to lower power positions. From a liberating community psychology approach, this study aims to develop a predictive model of the well-being of Moroccan migrants living in southern Spain. Data were collected from a survey sample of 633 migrants (the average age was 31.9 years and 51.8 % were women) from 20 territorial units of Andalusia. Through a process of multilevel regression analysis, this study reveals that the well-being of the Moroccan community is closely determined by the following: (a) the level of social justice in the receiving context (openness to diversity of receiving communities, cultural sensitivity of community services, and residential integration); and (b) the individual strengths of the population (use of active coping strategies, satisfaction with the receiving context, and temporal stability in the new environment). These results empirically support the impact that different ecological levels of analysis have on well-being. Major theoretical contributions of the model and useful suggestions for improving migrant well-being are discussed. [ABSTRACT FROM AUTHOR]