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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]

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.)

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]

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]

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]

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]